A discourse of the knowledge of God, and of our selves, I. By the light of nature; II. By the Sacred Scriptures; to which are added: A brief abstract of the Christian religion; and, Considerations seasonable at all times, for the cleansing of the heart and life

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DISCOURSE

OFT HE

Knowledge of God, and of our Selves^

I. By the Light of Nature.
IK By the Sacred Scriptures.

WRITTEN BY

ir UA TT HEW HALE, Knight,
kte Chief Juftice of the Kjngs Bench , in
his younger time , for his private Meditaci*
on and Exercife.

To which are added
A Brief Aljlratt of the Ckriftian Religion 5

AND

(Confederations fea/onable at all Times, for the
Clean/ing of the Heart and Life,

By the fame AUTHOR.

LONDON,

Printed by 6. w. for tri/Kam Skrmsben, at the S'ign of !
the Bible in D*k(~L*ne. MDCLXNXVflf.

THE

N the Publication of this Book I de-
fign for the Reader a double Benefit .*

1 . A ufeful and profitable Book :

2. A clearProfpeQ: into anExemplary
Life of a very eminent and famous

Perfon.The Book, I may be bold to lay, is of it felf
iuch ; and yet I have good reafon to hope that
the great and known Worth of the Author
( which yet this very Book will further difco-
ver and demonftrate ) and the Efteem the World
hath always had of him, will make it more
fuch. But left Ifhould prejudice both it and
its Author by unfeafbnably raifing the Reader's
expectation, I mutt, to do Right and Juftice to
the Author, acquaint the Reader with lome par
ticulars, fit for his notice and confideration con^
cerning the Author's Intention, his manner of
Writing it, and the Work it felf.

A 3 And,

The PREFACE.

And, i . I may with much Confidence , up
on what I knew of the Author's mind and de-
fign in general in all his Writings of this kind,
and upon Ibme Obfervations peculiar to this, af-
fure the Reader that it was not written with any
Intention or thoughts that ever it fhould be pub-
liflhed. He had undoubtedly no other aim or
defign in it, than what I have already mention
ed in the Preface to the firft Volume of his
Contemplations. He was a man who had an
extraordinary faculty of doing much in a little
time : And yet did he as highly value, and was
as great a Husband of his time^ as any man I
have known or read of. But of no part of his
time was he more frugal, than of that which
was fet apart for Sacred Ufes, that none of that
might fye fuffered to run wafte : efpecially of the
Chriftian Sabbath or Lords Day, he wasmoft
religioufly obfervant , both in Publick and in
Private, in his Family, and in his Study. And
his religious Obfervation thereof, did not only
procure to himfelf ( as he always believed ) a
fpecial Blefling upon his Employment of the
reft of his time in his other Studies, and Secu
lar bufinefs, but hath moreover produced ( which
he little expe&ed ) what may prove of great
u(e and benefit to many others. For that part
of thofe dayes which did intervene between
Evening Sermon and Supper-time, he ufually im-
ployed in Pious Meditations : and having a very
ready hand at writing, he ufually wrote his

thoughts,

The PREFACE.

thoughts, that he might the better hold them
intent to what he was about, and keep them
from wandring. This was his firft and principal
reafbn for it. He had indeed fbme thoughts of
fome other Ufes, that he or his might make there
of : as, that afterward reviewing what he had
written long before, he might fee what Progrefs
he had made in the mean time ; and poffibly they
Tnight be of fome ufe or benefit to Ibme of his
Family : But what I firft mentioned, was the firft
and principal occafion and Motive to it. Of the
fhorter Difcourfes, I found divers of the Origi
nals in the hands of his Children and Servants,
and a great part of the reft in a very neglefted
condition, till I perfwaded, and prevailed with
him, to let them be collefted and bound together
in Volumes. But of thefe, among which this was
one,I am well iatisfied, there were none which he
intended when he wrote them fhould ever be Prin
ted , though he hath fince wrote others which he
intended for the Publick. But upon this occafion
hath he written firft and laft many pious and ufe-
ful Difcourfes, which, whether intended by him
for the Prefs or not,I am of opinion may do much
good in the World, if they were printed.

2. His ufual Manner of writing thefe tilings
was this : When he had refolved on the Sub-
jeft, the firft thing he ufually did, was with his
pen upon fome loofc' piece of paper, and fbme-
times upon a corner or the margin of the Pa
per he wrote on, to draw a Scheme of his whole
A 4 Difcourfc,

Tic PREFACE.

PHcoprle, or of fo much of it as he defigned at
that time to confider. This done he tap'd his
thoughts and let them run, as he expreffed it to
me himfelf ; and they ufually ran as faft as his
hand ( though a very ready one ) could trace
them ; infbmuch that in that fpace , as he
hath told me, he often wrote two fheets , and at
other times between one and two ; and I have
my felf known him write according to that pro
portion, when I have been reading in the fame
room with him , for divers hours together. So
that thefe writings are plainly a kind of extern-
pc?e Meditations, only they came from a Head
and Heart well fraught v^ith a rich Treafure of
Humane and Divine Knowledge, which the fa
mous Legiflator ^ufttnian makes the neceiTary
qualifications of a compleat Lawyer. And here
it is farther to be observed, that all his larger
• Trafts, fuchasthis, which could not be finifh-
ed at one time, were written upon great inter-
'fals of time , and f iich wherein much bufinefs
of a quite different Nature had interpofed, which
uiualiy interrupt the thread of a Mans thoughts,

3. Concerning the Book it felf, the Reader
nidv of himfelf perceive that it was not finifl>
ed, but that he had defigned to have continued
it farther. He hath written a particular Trad
Of d&tng AS we would vc done to ? which is th$
Subject "at which this is left off. But that, as 1
take it, was written long fince this, and not in*
tended for any Continuation of it : but it had

been,

The P RE FACE.

end , 1 muft take notice of (he Tims , when this
was written. And that was about the fame
time, when he began his Praftice at the^Law.
He had at that time gone through, and made
himfelf Mafter of a long and intricate Study,
of a quite different nature from this j had read
and abridged all the Old, and all the New Law
then extant, in two Volumes in Folio ftill to
be feen , had read over a great part of the Re
cords, as may be feen in his marginal Notes
and References in divers of his Books , and in
the Tranfcripts of much of them now in the
Library of Lincoln s Inn ; ( for he fpared nei
ther pains nor charge 4w thofc" things before
ever he began to praftife; ) had looked into
the Civil and Canon Laws , fo 'far as they are
in ufe with. us, or were fubfervient to the com-
pleat Knowledge of our Laws ; in fhort , had
read what ever either of Law , Hiftory or other
Books, in Print or Manufcript he thought could
any way conduce to compleat his Knowledge
and Skill in his Profcflion of the Law. And
for a Man thus induftrioufly im ployed in fuch
Studies, and yet to have made fuch a Progrefs in
Philofbphy and Divinity, as appears by this Book,
nay and to write fuch a Book under fuch Circum-
ftances,as I have mentioned before, and at fuch an
Age, viz. about thirty, or one and thirty, having
been till thea fo bufie in other Studies, muft needs',
I am pert waded, in die judgment of all candid per-
itbns, raife him and his Book not only above all

The P R E F A C E.

need of other Excuie, but to a high degree of Ad
miration.

The truth is,what he performed in his Studies,
is almoft as incredible,as it ismoft certain and true.
But as he was admirably qualified by Nature for
Studies , fb I doubt not but he had an extraor
dinary Elcfftng attending bis Labours therein. For
if this be reafonable to be believed of any , then
certainly muft I believe it of him upon divers
Confiderations : as, i. His great Piety and De
votion^ and frequent application to Almighty
God in the midft of bis fecular Imployments;
2, His religious obfervance and imployment of
times let apart for facredufes ; And 5. His con-
fcientious application to, and ufe of his Civil Pro-
feffion. Of all which in him, I think, I have as
certain knowledge both by my Conversion and
difcourfe of matters of Religion with him , by
perufal of his Writings of all forts, and by obfer-
vatior^df his Actions , as ordinarily any Mati
can have of another.

And therefore though the Reprefentation of his
great Induftry, Learning, and Abilities be much
for his Honour, yet is it a greater Honour than
all this, which 1 intend to- his Memory in the
publication of this Book. And that is to de
mon/Irate from thence the true Principles of all
his Worth, and of thofe great and generous A£K-
ons, which have made him fo famous in his Ge
neration, and like to befo in future Ages; and

thereby

The PREFACE.

thereby give the Reader the cleared & trueft Pro-
fpe£t into the whole courfe of his Life, Had he
not been very cordially and deeply affe&ed with
theie things, it is no way credible, that a Man fb
very intent upon other Studies of fo different a
nature, for the fix days together, could upon
the feventh fb intirely have withdrawn his Mind
from them , as to apply k fb clofely to thefe,
And this being wrkten at his very entrance
upon his Praftice, and his Aftions ever fince
being fo reducible to the Principles difcovered in
this, nothing could give a more true and fatif
fa&ory Profped into the^Fundamentals of the
future part of. his Life, and confequent Aftions.
He was indeed the moil Hea.vcnly-mind^ Man
I have ever known. He had had a Religious
Education from his Childhood j and he very
early made his Religion, the Religion of his
Judgment and Choice, not of his Education
only. He read die S. Scriptures toJoipw it;
then ftudied the Works of Creation, Providence,
and the Moral Evidences of the Chriftian Reli
gion, to know the Truth of it. And having
laid fo deep a Foundation , he ever after buik
firmly upon it : and by his faithful obiervance
ofk, arrived to that full Satisfaction and Know
ledge of it, which our Saviour mentions, Joh# 7.
1 7. He began thefe Studies very early ; hew
early I do not precifely know : but this 1 know
from his own mouth , .that he was very bufie in
chera while he ftudied at Oxford: For when 1 firft

a 3 pcrufed

The P RE FACE.

perufed part of this Book, I told him, I percei
ved , liei had before he wrote it , been acquainted
with tterSchoolmen : and confidering when it
was written, and how hard a Student he had
been in the Law till that time, defired to know
when he could have had leifure for thofe Stu
dies? and .what Authors he read? He told me,
At Oxford ; and that he there read Aquinas,
Scot us, StiArez, and others, whom he particu
larly named ; but thefe I remember.

And here. by the way, we may take notice,
how much lie is mifreprefented and injured in
that Story, printed ia< the Relation, which very
unadvifediy and improperly bears the name of
his Life, concerning his negleft of his Studies at
Oxford. The truth of which, to do him right,
is this, : His natural Genius inclined much to
things of Wit and Gallantry, and the Players
coming to the Aft at Oxford while he was a
Student there , he began at firft to be taken with
the Plays ; but having before , among other re
ligious Obfervations , habituated himfelf to keep
a AriSt Watch over his Heart and Actions, he
quickly reflected upon it : and therefore the more
he perceived hirafelf affe&ed with it , the more
refolved he was to correct it ; and lelt it fhould
in time prevail, fb as to divert him from more
fcrious Studies, or at leaft, rob him of too much
time , he made a fblemn Vow, or Refolution,
which he ever after obferved , never to lee Play
more ; and Ib returned to his Studies again be
fore

PREFACE.

fore the Players went out of Town. And cer
tain it is, he was as hard a Student there, as he
was afterward at London ; though he held Ac
quaintance and fome kind of Converfe with the
moft ingenious Perfbns at both places. But fo
much for that.

Thefe Studies , which he began fo early , he
continued to the very laft , fo long as he was
able to write , within about a fortnight or three
weeks before he died. And here he did, as
he did in the Law, fpared neither Pains nor
Coft upon any thing any way conducing to
his main Defign , tending to difcover and mani-
feft the admirable Providence of God, whether
in the Compofure , Powers and Courfe of Na
ture, or in the Government of the A&ions of
Men ; infomuch , that if a true Computation
was made , I am perfwaded, that, as much time
ashefpent, and pains as he took in the Study
and PraQice of the Law , and Bufinefs of a not
ordinary Judge, but Chief Baron and Chief
Juftice; yet the Time he imployed,and die Pains
he took ( if I may call that Pains, which afford
ed fo much Pleafure and Satisfaction to him)
in thefe Studies, and for that purpoie, would be
found 'to exceed them, The Benefit whereof,
I hope the World may receive fbme time or
other : but the Effeft thereof upon himfelf was,
that his fo much contemplating the Wifciom,
Power, and Goodnefs of God , difcernable in his
Creatures, and oblervable in the Providential

a 4 Govern-

Tne PREFACE.

Government of Men , efpecially that admirable
Myftery of our Redemption, imprinted in his
Soul a moil inlarged apprshenfion and deep ienfe
of the Glorious Excellence and Majefty of God,
and his unconceivable Goodnefs to all who duly
apply themfelves to him. This filied him with
a moft awful Reverence and devout Afte£Uonto
him continually : which further produced great
Conftancy, Faithfulnefs , and Readinels in his
Obedience and Service , and converted his very
Civil Imployments into a kind of continual
Courfe of Religion ; fb that that laborious Life
of his, was in a manner intirely iacrificed to, and
continually imployed in, or in order to, the Ser
vice of God. And all this, with thofe divine
benign Influences, which are never wanting to
Souls thus difpofed , filled him with an humble
Confidence, and made it, as it were, natural to
him, to retire into himfelf with fecret applica
tion to God upon all occafions in the very midft
of his BufmeLs. And certainly this Life was
Heavenly and Holy, and yet not more Holy than
Happy,

A 11 this is very true : but he had very early
taken up a Refolution to abftain from a high
rrofeflTi.on of Religion ( 'tis his own expreffion )
and he was fo wary and cautious in it, that
very little of what I have faid , was perceived
by any of his moft intimate Friends, but my
fclf. Infomuch, that one of them , whom I
'ioiow he much valued ? and who had frequent

converfe

The PREFACE.

con verfe with him, hath divers times fincecon?
feffed to me, how much he was miftaken in
him in that refpeft , before he faw his Con
templations in Print. And I fhould almoft doubt
of finding Credit in what I know to be true,
with thofe who do not know me , had I not
pretty good Atteftations from this, and a conftant
Courfe of moft pious Meditations committed
to writing under his own hand. Were we now to
take a View of bis whole Life, we might confi-
der it as afted either in private, or in publick.
His A ft ions in publick were vifible to the
World, and yet it may be feared, that much of
the remarkable particulars thereof will be
loft for want of competent Obfervers and Re-
lators. The private part of it was moft em
ployed in Retirement and Studies, and of this
the greateft part in Pious Meditations, the
Contemplation of God, of his Works of
Creation and Providence, the great and admi
rable Myftery of our Redemption , and the
Sacred Scriptures, and the Evidences of the
Truth thereof. And as this did influence
all his Aftions in publick, Ib being once well
underftood , it inuft needs give the cleared
Profpeft into the true and genuine Principles
and Tendency of them, which is the prin
cipal thing to be confidered in them. And
this can never better ' be made' appear than
by his own Writings, if they were publifhed,
as I conceive they ought to be,

Having

The PREFACE.

* Having done this Right to the Author, I
thought it but reafonable to do fbme Right to
my felf , and to the World ; to fhew , by what
Right I hme publiflied this , And what Right the
World hath to expeff the reft of his Writings.
To which Purpofe I had written another
Sheet , to fhew that the Author had, upon new
Motives and Consideration of Occurrences af
terward , changed his Mind before declared in
his Will , wherein he had prohibited the print
ing of any of his Writings after his Death.
But upon further Confideration , I think it
may be fufficient for this place to let the Reader
know in general that he had done fb , and to
referve the more particular Difcourle of that,
if there be occafion for it , to my Memorials
of him: And ; therefore I have fufferd but
few Copies of that Sheet to be printed off,
for the Confideration of fuch , as it may moft
concern.

Of the Two little Difcoitrfes annexed, I have
only this to fay , That the Firft was one of his
Later Writings , and perhaps, may a little vary
from fbme of his Former : and tjiat the Latter
was more ancient< But neither of them was fi-
niihed, though the Printer, according to the ufual
Mode , hath put a finis to them both : But
otherwife, I hope, he hath acquitted himfelf
reafonably well ; For I was at too great a di~
fiance to perufe the Sheets as they were print
ed off. The Copies he had, were carefully

examined

The PREFACE.

examined by the Originals : and I thought it
moft faitable to my Defign, to let them be
printed as near as might be, according to them,
without any Alteration ; prefuming upon the
Candor of the ingenuous Reader, upon due
Confederation of the Circumftances before
mentioned.

.

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yffi/ipi£p

The P.REFACE.

been very proper to have been joyned with it,
had I had any Tranfcript of it.

Upon perufal of the Manufcript of his own
hand- writing , it may be further obferved : i.
That it was the Original draught, and no Tran-
fcript ; for therein , as I remember , may in
fbme places be feen, ibme of thofe very Schemes
which he firft drew, when he began to write.
2* That he had not fb much as reviled any part
of it, it being for the moft part as fair, and with
out any Alteration as if it were a Tranfcript.
j. The Original is one continued Ditbourfe ,
without any Diftinftion of Parts or Chapters, or
{b much as any Title fiiperfcribed : But I con*
ceive it a very methodical Difcourfe, and fuch as
may very aptly be diftinguifhed into thofe Parts
and Chapters, and under thofe Titles which I
have affigned, as it now appears in the Print.
And this is a further evidence, tkat he did
not defign it for the Prefs.

Of the two Parts of it, the firft is wholly Scho-
laftical and Metaphyfical , and therefore fbme-
what above the Capacity of ordinary Readers -,
but it is but fliort : but the other is for the moft
part plain and eafie, fuch as may be of great
ufe to the meaneft Capacities, and yet full of
matter worthy the Contemplation of the great-
eft. But of the whole I muft farther obferve,
that it was a work of his younger years ; that
he afterward much improved his Metaphyfical
and . Scholaftical Observations and Difcourfes ,

a and

The P RE FACE.

and fbmewhat altered his opinion touching fbme
Points in Controverfie,efpecially between the Re-
fnonftrants and Contra-Remonftrants. But as in
what is Scholaftical, there is nothing but what
is agreeable to the Sentiments of the moft emi
nent Writers in that kind of Learning ; fb nei
ther in the reft, is there any thing disputable,
but what is maintained by eminent Men of the
Church of England- -as the Do&rine of this
Church : And fmce his opinion neither firft nor
laft was other than what hath been, and is at
this day aflerted to be the Do&rine of ' this
Church, or at leaft within the bounds of what
is fb afferted, (For he was always very moderate
in thele things. ) I conceive I need not trouble
the Reader or my felf farther about it.

And now if thefe things only, which I have
hitherto mentioned, be duly confidered, I con
ceive they "will afford fb juft Excttfe and full
Vindication of the Author againft all Cenfuresy
Cavils and Exceptions to any thing in this Work,,
that I think they are not to be feared from any,
but fuch as have little ingenuity or fenfe of Hu
manity. And the Cenfures and Cavils of fuch,
I am of opinion, ought to be contemned. And
for my own part,l hope I fhall never be affright
ed fronrany good and juftifiable work, by any
iuch 'Bug-bears.

But I intend not only to do Right , but to-do
Honour , and yet no more than is juftly due , in
what I do, to our excellent Author. And to this

end,

The PREFACE.

* And therefore having now thus far done
Right to the Author, I. think .fit to do fome
Right to my felf, and K> the World ; to (hew
by what Right I have ptiblifoed tins, and wb.it
Right the World hath to expeff the reft. It is
commonly fpread abroad, and believed. That he
hath by his Will ftri&ly prohibited the Publica
tion of any of his Writings after his Death : And
therefore the Publication of this may be thought
a Violation of his Will. And it is true, he really
had done fo. But it might beanfwered, That
though fF///f, when they are juft and reafonable,
are looked upon as Sacred, and ought to be held
inviolable ; yet when they are unreafonable, con
trary to the Will of God, and prejudicial to the
good of Men, they are no more to b£ obferved,
than unadvifed and unlawful Oaths and Vow*.
And I could add this further, That this was our
Author's own Judgment ^ and cite a particub'*
Cafe or two upon my own knowledge to that
purpofe, and tha,t in relation to the Will of
one, for whom he had as great refbeft as af-
moft for any, that is, Mr. John Sclden. Afo*<:
his Death his Executors were informed, that be
fore he died, he cxprefly ordered that all his
own Writings, not by himfelf committed to ths
Prefs, fhould be burnt. Of the truth of this
Information they were all fo well fatisfied, that
it was done accordingly. And though the a-
greement of all the reft, againft our Author's
iingle oppofition, prevailed, yet he ftifly oppofed

* it

7k Sheet btfare omitted
in the Prince.

The PREFACE,

it all he could, and befides other Arguments,
one I remember was with the Reafbn and Au*
thority of Auguftusm the cafe of Virgil:

FrangAturpotitts Legum vencrnnJiA Pote/tas>
Quatn tot conge ft os neffuque diuque Lahore s

Hwferit un* dies.

J

And he often lamented the lofs of that Tr^a-
fur^ afterwards, and particularly to me when
he told me the Story. Another inftance is al
ready in Print, wherein the reft of the Execu
tors agreed with him, that they were to be the
Executors of Mr. Scldevs Will, and not of his
Paffioa I may add, that whereas a little Trad
or two of Mr. Seldens, which efcaped the flames,
have beer? printed fince his Death, whereof one
is concerning the Birth-day of our Saviour, which
our Author always religioufly obferved, and vin
dicated the Obfervation thereof, I have been in
formed that they came from him. In fuch
Cafes as thefe we may well allow a Dominium
Eminens in the publick to over-rule them. Be-
fides, we owe an account of the imployment and
improvement of all our Faculties, and of all our
Labours to Almighty God ; And fince what
we do , we do only by die- ftrength which he
gives us, and gives us as well for a publick
and common, as for our own particular good,
to lacrifice that which might be of common good,
for the Prefervation of our affe£ted Honour,
or Reputation with men, or to avoid the Cen-
fures of critical Perfbns , I conceive ? cannot

be

The PREFACE.

be without fbmething of Impiety towards
God, and want of Charity to men. And
with fuch Reafons as thefe, when not long be^
fore his 'Death, I was informed that he intended
to burn divers of his own Writings^ ( which he
confefled, when I came to talk with him about
it, ) I fb far prevailed with him, that he promi^-
led me not to do it ; and I never heard that he
ever burnt one paper of them afterward. But
to come a little nearer to his Will :

It bears date the jrf.Day of Feb. Anno 1675*
and he lived afterward to the 2 yh. of Decem
ber following, near eleven Months 1 in which
{pace there occurred fome things which might,
and really did, move him to alter his refblution
concerning the fuppreffion of his Writings. And
fbme evidence thereof he himfelf hath given in
print, in his Preface to his Book Of the Qrigi*
nation 'of Mankind , in his Realbns why he differ
ed that to be Printed, whereof one he thus
exprefleth : Although, faith he, 1 could never
be brought to v&lue the Writings of mine that
Are published, ( he fpeaks of the Contemplations)
AS worthy of the fublick view\ yet Ifnd them
we/I accepted by many , which encouraged me to
let this Book come abroad ^ 8cc. But this Alte
ration is more apparent in fbme things, better
known to me than to any one elfe, whereof
becaufe it may be of ibme concern, I will give
a more particular account :

I have long been of opinion, that among
the various 'Methods of the Divine Providence

* 2 for

The PREFA C E.

for the good of Mankind \ one was, by rai
ling up in feveral Ages greAt Examples of
Vertue\ and I looked upon him to be one of
thefe, for the benefit of this Nation, and the
great place which he held as fo eminent a
Judge, to be only as aCandleftick, to make the
Luftre of his Virtue the more confpicuous.
But I perceived that his great Caution to avoid
all Oftentation of Religion, had made the Prin
ciples of his Adions the left underftood : iofo-
much, that many who could not but approve his
Aftioos, yet were much mijlAken in his Princi
ples ; fbme attributing his Aftions to theGene-
rofity of his Nature, Love of Juftice, and Be
nignity to men ; fome to Civil Prudence, and
fome to an Affeftation of Popularity ; every one
according to their own Genius. And I was not a
little concerned at it, as well for the fake of o-
thers, that they floould lofe the benefit of fo e-
minent an Example, as for his own, that fee
ihould be fo much miitaken and injured. For
Remedy hereof, I earneftly prelTed him for the
Publication of fume of his Writings; but at firft
mentioned only the Good they might do: When.
I could not fb prevail, I told him plainly, the-
various Con ft ructions men made of his A£lions ;
and prelfed him with Arguments upon that To-
pick ; and that he ought not longer to fuffer his
Countrey to lofe the Benefit of his Example,
for want of better knowledge of his Principles.
And when I could neither fo prevail with him, I
be^an toconfider, and at laft refolved,, upon pub-.

liming

77*r P R E F A C E.

lifiunglome of them, although without his Coir
lent or Privity ; to which the Integrity of my own
dcfign in it, which I knew he could not fufpeft,
and my certain knowledge of his Candor and
Goodnefs, and a firm perfwafion that it could
not but be acceptable both to God and Man,
did encourage me. And not long before he re
turned into the Countrey, and after he had pub-
lifted his Will , I cauied a Volume of his own
Writings in Print ( viz. the Firft Volume of his
C^^>^/4^^)withaLetter?whei*ein I gave him
feme account of what I had done, to be prefented
to him before it was publifhed. And though he
was at firft furprized with it, yet when he had
read my Letter, and confidered what I had
done, he would not fupprefs it, though he ea-
fily might, if he would, have done it. And fo far
was he from ill refenting what I had done, that
he was pleafed to Dine with me in his return
at my Houfe, and defired my Company at his
own as often as my leifiire would permit. He
had not been long in the Countrey before it be
came known, ( as I expefted it would ) that
he was the Author of that Book. And there
upon he was prefently follicited by Letters from
divers of his Friends, perlbns of good quality,
worth and parts, for more of his Writings of this
kind. And this no doubt had (ome efftft upon
him. It is true, that he knowing that I had the
Tranfcripts of divers of his fhorter Writings, did
at firft defire me not to publifh-any more : But
I refufed to make him any fuch Promile , and
* 3 afterward

The PREFACE.

afterward I obtained his leave for the Publica
tion of the Second Volume. Nor did he
after refufe me the ufe of any of his Books ,
which I defired : Nay, fome he put into my
hand on purpofe to perufe, as that of the Im
mortality of the Soul, and others ; and this which
I now publifh , I had in tranfcribing at the time
of his Death.

There is another conliderable inftance to this
purpofe ; which, becaufe it may concern the
publick, I will relate more particularly ; A-
niong other of his Writings of the Common-
Law , his Book , which he called his Black
Book , being a Common-flace Book of the New
Law, was a Book of great efteem among the
Lawyers in his Life-time ; and fbme had pre
vailed to get Tranfcripts of ity but they were
but few that could get a fight of it. This
fome Gentlemen of my acquaintance much de-
fired to h^ve published ; and believing that he
would not deny me, if I would but ask him
to give it me, were very earneft with me to do it,
but I would by jip means be perfwaded to
it, Afterwards I was affured by one, who
knew as much of his mind as any one did, that
hp would give me any Book I would defire :
But neither would thai; rpove me to think of
any fuch thing, that is /to ciefire him to give
me aqy Book to pript {or my own Profit. For
I loved and honoured him, and valued his ac
quaintance for other Mattery than fuch little
things as thofe calFd Prpfit, tlipugb J was wil.

The P REFJ C E.

ling to tranfcribe fbme fmall things, and per-
ufe as much as I could. A good while after
this, as I was one Evening about to take my
leave of him to be gone home, he defired me
to ftay a little, for he laid, he had ibmething
to fay to me. Whereupon a Perfbn then pre-
ient with us, leaving the Roan, he prefently
flood up and told me , in thefe words as near
as I can remember : Mr. S. you have taken a
great deal of pains on my behalf ; and I am
very much beholding to you : And I would
very gladly exprefs my kindnets to you again,
if I knew how, but I know not which way to
do it : Only there is my BUck Book , my great
Common-place Book of the New Law , which
I had defigned for a publick Place ; but I be
lieve it will be printed after my Death, and tfyott-
mil accept of />, I will give it to you, to do what;
you will with it. Whereunto I reply ed that £
thanked iris Lordfhip, and I would accept of
it ; and thereupon he told me, it was then in
tranfcribing, and promifed that as (bon as it W3$
all tranfcrib'd, which he thought would be in
a Months time, I (hould have it. And this up
on particular occafions he repeated divers times
after, that 1 {hould have it to do what I would:
with it, as foon as that Tranfcript (which
Was for his Grand-fbn) was finifhed. And th s,
being after his return into the Countrey , after
his Will made and publifhed, I fuppofe is fomo
Evidence, that he had altered his Mind concern
ing his Books, .

* 4 The

The PREFACE.

The coniideratiba of thefe things alone, had
I had nothing more to fay , I believe , would
have fatisfied~me in the Cafe, to do what I
lmre done. But 1 1 have fbmething more for the
fatisfa£tion of others : And that is, that though
lie Itettr-riot exprefly ordered the printing of any
of his Works , yet he hath, by a Codicil annexed
to his Will , left exprefs Orders concerning fiicJi
of them as fhall be printed,, that is, whofbali
1 aye the preemption of the Copy , and how the
Money arifing by fuch Contra&s, fliall bedifpo-
led of. And of thai he orders part to one,
wlio:n lie- particularly names, for his Care and
£jfif&ft& m Examining the . Copy And Imfreflion ;
and part thereof lie gives to me, for my Care
about-- 1 he Im^YejjioK. \\

Concerning his Mind and Intention in this,
I can fay nothing upon any Difcourfe I ever
had with him about it : for I never in my Life,
that I remember, fpake one word either td him or
any other of my Friends concerning their Wife.
Nor did I ever defire to- be concerned in the
publication of his Writings,, till 1 had tried him,
and could "foot prevail with him, to intruft aAy
one elie • wkh it. But very probable Conjectures
I can make from what I do either know my
felf , or have heard from others.

A ad i. Whereas a good part of die Money
ari-fing by fuch ContraQs as!aforefiid,,he hath
given amongil his Servants , I am informed .that
lirtle more than a fortnight before his death , he
called them all together, and told.thsoi , what

Shares

The PREFACE.

Shares he had given them of the Money arifing
by the impremon of his Books. I was hin
dered from being there at that time by the Seve
rity of the Weather , though I was expefted,
but came within a day or two after, and was
then told this : which if it be true , is fo great
an Argument, that he was now willing that
lome ..at' them fhould be printed ; that I know
not what other decent Conftruftion can be
made of it. And fome I know he had written,
and finished, for that purpofe ; only he had not
reviled than, as he intended.

And 2, There is fomething more than at firft
* fight may be imagined in his giving A part of that
Money to me. Indeed at firit I was a little fur-
prized at it my felf, but upon further Confide-
ration I was fatisfied. He knew very well that
I did not make any Advantage or Profit, as they
called it , of the firft Book of his which I pub-
lifhed , but gave it freely between his and my
own Book-feller: Nor would I of the other,
though he would have had me doae it , and of
fered me to make any Benefit I thought fit, of
any Books of his I fhould publifli. And when
he offered me his Black Book , he did it with an
If I would Acceftof.it. Which I willingly did
for the fake of the Publick , and intended to
have beftowed that Pains and Coftuponit, as
might well have deferved it. For I was well
fatisfied of how great uie it would be , if it was
well ordered. And therefore this , as it did
feem ftrange to me at firft , Ib it is like it n?ay to

{bme

The P RE FACE.

lome who know me. But his reafbn, I conceivej
was, to make a kind of Provifion, by giving me
fuch an Intereft therein , that none of his Books
might be printed , but fuch, and in fuch manner,
as I fhould think fit.

And 3. This is confirmed by what he adds,
for his Care about the Impreffion. For having
given part to another /0r bis Care and Affiftcincc
'in Examining t he C opy and Impreffion ^ there is no
other Care left for me , but of what is fit to be
printed, and of the ordering of thole. And
that this was really his Mind, I have great
reafbn befides this , to believe. Which , that
fuch as know me not, may the better judge of,
it will not be impertinent, nor perhaps ungrateful
to the Reader, if I give a brief account of our Ac
quaintance from the beginning : for therein he
may perceive fbmething of our Author's Mind
and Difpofition, befides what relates to this
Matter.
It began thus :

I was invited to dine with him upon occa-
fion of fbme Bufinefs , which had no other ef-
fe'ft but this of our Acquaintance. After Din
ner, I happened to open one of his Books, which
was Campanulas Athcifmiis Triumph zttus* This
occafioned fbme difcourfe of Religion , of the
Kx-iftence of a Deity, and the Truth of the
Ghriftian Religion; which proceeded fb far,
till it became a very welcome furprize upon us
both , to find fb unexpeftedly each the other fb
intent upon the fame Studies •: Infomuch, that

at

The p REFACE:

at length , he carried me into his Study , fhewed
me what he had written upon thofe Subjefts,
Which he told me, no man had ever feen before ;
aad defired me to come and fee him as, often as
1 could ; alluring me, I fhould be as welcome
to him , as to any Friend I had. I lived then
but four miles from him. And from that time
for many years , till he removed nearer to Lon
don, I was feldom without fbme or other of his
Writings to perufe. And fuch was my Affe&i-
on both to him and his Writings , that I did
all along very faithfully and freely acquaint him
with my thoughts concerning fuch things as I
obferved in the perufal of them. With this
friendly dealing he was not a little pleafed : and
befides , he did often approve of my Opinion,
though in fbme things we differed to the laft.
And this gave me fbme advantage to deal the
more effectually with him , in fome other Mat
ters of Moment , whereof I will briefly note
one.

About the Year 1665, as I remember, he
was very relblute to leave his Place of a Judge,
and retire to a private Life. I often diffwaded
it all I could, but could not prevail; till at
length , in the perufal of fbrne of his Writings,
meeting with fbme PaiTages againft meddling
too much with the World , I perceived more of
his Mind than I could before by his dilcourfe.
And having found where the ftrefsof the Bufi-
nefi lay, the next time I went to him, I dealt fb
foccefsfully with him , that he treated me with

extraordi-

The PREFACE.

extraordinary favour and kindnefs, and .nevier
talked moreof leaving his Place after ward, till his
laft Sicknefs conftrained him. His former Opini
on was grounded upon Prudential Obfervatioos ;
,to which I oppoted Motives grounded upon
Principles, which I knew to be more powerful
with him, that is, of Religion ; and the Pre
valence of that had the efifeft I have mentioned
Something to this purpofe, may be feen in his
Prepar. againft Afflictions, in theiecond Volume
of his Contemplations, where there is a kind of
Explanation of what he had written before, ac
cording to his former Opinion, which I per-
fwaded him to infert before it was fent to the
Prefs. In what I then did , I thought I did a
good Work : and fb I know I did for the advan
tage of his own Family , and for the Publick too
in fome refpects. But I have fince fometimes
doubted, whether his Retirement then would not
have been more for the publick Benefit of the
Nation, and of Mankind (for I know he
would not have been idle ) and perhaps for his
own longer Health and Comfort. But to re
turn to his Books.

Thefe Studies were carried on very fecnetly,
and knowu to none but my felf for many years,
except fbrne few perfons, to whom I fometimes
mentioned Ibmething of them for fpecial and very-
good Reafons. Afterwards when Ipreffed him
to let ibme of his Writings concerning Religion
be published , and defired him to let fome of
his Friends, whom I named, and knew he va
lued,

The PREFACE.

hied , have the ordering of it, he replyed lie
would as willingly take my Judgment ia that
as any of theirs. And when he returned a^
gain to live in the Countrey, he did, as at our
firft acquaintance , defire me to come to him
as often as I could ; which I ufually did two or
three times a week, though I then lived feven
miles diftant ; and a Fortnight before he died,
perceiving him unwilling to let me go, and he
at laft telling me he defired to have his Friends
about him , I promifed not to leave him, and
thereupon continued with him till his Death.
In all thefe Vifits, our Convention was the
fame as before; and fbme of his Books I defi
red to read ; others he of himfelf put into my
hand to have me perufe tfcem \ and upon ibme
confiderable pafTages in Ibme of thole Books
he was preparing for the Prefs, he was pleafed
to advife with me, whether to print them or
not ? and in that matter I believe no man knows
his mind befides my felf. Not long before he
betook himfelf to his Chamber, when I defired
him to let me fee all his Manufcripts of his
own writing and take a Note of them, he pre-
fently called one of his Servants, gaye him his
Keys , and direfted him from Box to Box, till
he had brought me all he could think on. And
when. I had made a Catalogue of them all,with
Notes of the feveral Boxes where each of them
was kept, and gave it to him, he gave it to me
again, and wifh'dme to take a Copy of it, for
my felf with the Notes of the Boxes, that I

might

The PRE FACE.

might know Where to find them after his Death.
Thefe matters have I related the more plain
ly and freely, that the Reader may the better
judge of the Teftators mind by the confi-
deration of Circumftances. And if herein
I have written more than otherwife I either
fhould or would , he muft know that there
are fbme Perfbns in the World to whom I
might fay with Saint PW, Te have compelled
me. And in fbme Cafes , it would be Pufilla-
nimity and a mean Timidity not to do, what
in others would be foolifh, vain , and indecent,
to do. And in this I am doing the part of a
Witnefs, though not upon Oath, yet before
God and the World.

There is one thing more which may be obfer-
ved upon this Codicil : and that is, that the Tefta-
tor having made fb full and plain a difpofition
of all the Profits which may a rife by the Im-
preffion of all his Books which fhall be print
ed, he hath thereby cut off all Pretence of de
taining them from Publication, that his Grand-
fons may have the Profit thereof when they
fhall come of Age : fo that he hath plainly fet
them free from any fuch incumbrance.

And npw if it be defired that I fhould fpeak
my thoughts in the cafe, this is plainly my
Opinion > He was fb good a Man , and I had
before fb much, and fo often prefled him upon
that Topickof the Good they would certainly do,
if printed ; and after I had broken the yce by the
publication of one of them, he had fueh Expe
rience,

The PREFACE.

rience, how much they were bought up and de-
fired (for there were no lefs than four thoufand
of them fold in a little time ; ) and I had again,
when I was told of his intention to burn part of
them, prefled him with fuch Arguments againft
that, that I verily believe the concurrence of all
together had quite altered his Mind , and that he
was really willing that any of them , that were
fit and might do Good , fhould be printed : and
that to take care of that , that there might be
none printed, but what I thought fit, and fb or
dered as I thought fit, was the Care which he
defired of me. But being a very cautious wary
man , he did not think fit to leave any exprefs
order for the printing of any of them in parti
cular , but rather to leave that in general. And
upon thefe Confiderations , I have begun with
this.

If the Reader upon Confideration of the
whole Matter, {hall be iatisfied, that in the publi
cation of this, I have done no more than what
with good Right I might, I prefumehe will be
no lefs fatisfied , that he may with equal Right
expeft the reft , which I think fit to be pub-
lifhed. But then there will remain another
Queftion : If it be id , How comes it then to be
thus delayed ? At wkofe door muft thttt lie ? To
which I fhall an far fliortly for my felf ', That
I have been always ready and forward to ferve
the Publick upon all juft Occafions : and as
ready to do Right and Honour to our Author,
both living and dead. And fhall be flill ready

fo

The PREFACE.

lb to do. And left any one fhould think, that
I either publifh this Book, or write this, upon
any mean profpeft of Gain to my felf , I have
beforehand under my Hand and Seal , freely
and intirely given to a Perfbn who was a meer
Stranger to me , but upon information of others,
I thought a fit obje£t of my Kindnefs , all the
Profits which by the Codicil aforefaid, may accrue
to me, by the Publication of any of this Author's
Writings, during our joint lives, except his BUck
Book before mentioned : and all the Profits
which may accrue to me by that, I have like-
wife given to ibme of the Author's neareft
Relations , fo that that cannot longer be detain-
ecj from me, fb much as from the Author's 6&n
Pofterity and the Publick. And having thus
fatisfied my (elf in the difpofing of thefe things^
I fliall be ready to do Right to the World , and
to the Memory of the Author, if others be but as
ready to do, what they have a more fpecial Obli
gation to. For , as for my felf , I never had
other Obligation to him, than upon the fcore of
Mutual Friendship. But the great Value I had of
his Piety aad other Vertues, and Defire of pro-
moting the common Good , were the fele Mo
tives of all my Labours. And I heartily wifh
the Reader the intended Benefit of them.

A SUM-

The CONTENTS of the CHAPTERS

51

OF THE

FIRST PART. .

vij -.bt>Vvvfe; '

CHAP. I.

V^l F the ExljttHtt and Attributes of God. Page i

CHAP. II.

Of the Works of God, tfCreatim <t»d Providence, 17

CHAP. III.

Of Mun, las ExctlttHce tAwi other Creatures, 39

C H A P. IV.

Of the S it f re tim End of Man, fa

CHAP. V.

Of the Means of attaining the Sufream End of MAX, go

CHAP. VI.

Of the Credibility of the_ Sacred Serif tures, yy

The

The CONTENTS of the CHAPTERS
O F THE

SECOND PART.

O

CHAP. I.

F the Exiftence and Attributes of God. 1 1 7

CHAR II.

'pf the Atts and Works of God? and i. Of his Eternal
Couvfel. i i q

CHAP. I IT.

'Pf the Execution of the Eternal Counfel of God , In his
Works of Creation and Providence. 1 4 c

G H A P. IV.

'Of the Providence of God in facial, concerning Man , in or
der to his fupream End. j c o \

CHAP. V.

Of the ReftitHtion of Man by Chrift. I tfo

CHAP. VI.

Prcditthns and Tyfes of Chrift. 176

CH A P. VII.

Of the Efficacy of the Satisfaction of Ckrift , and the Con
or nity of it to right Re a fan. I oc

CHAP. VIII.

Of the great Wor\ of our Redemption , tf'hat It Is $ How
effected*., and for wtiom. 201 ,

CHAP. IX

Of the Meansj wt>lch God hath appointed to make this Sacri
fice of Chrift ejfeftual, viz. Vniw with Ckrift , and how :
the fame is wrought on Gods part. 131 I

CHAP. X.

How our Union with Chrift- is wrought on Mans part, !
Faith, Hope, and Lone. 143

C H A P.

The CONTENTS:

CHAR XI.

> or b) what reafon the aft of Faith worketh ottr Vnion
with Ckrifl , and fo our Juftificatitn in the Jtght of
God. ^6z

CHAP. X1L

The Effetts of our Vmon with Ckrifl. . ^6%

CHAR XIII.

Concerning the f fitting off the Old Man : and I. What
it is, 276

CHAR XIV.

How. the Old Man is to be put off, and I . by Repentance. 188

CHAR XV.

Of Mortification , and the Means tksr'eof^ and I. Of Me-
ditdtion. 295

CH A R XVI

Meditation tf, tbi Vnrenfonablenefs of the Dominion of
Lttft. 302

CHAR XVII.

Of Fryer. 324

CHAR XVIIL

- Of Watcbfulnefs, atfdfirft in refpeft of GW. 318

CHAR XIX.

Qf ' Watckfttlnefs in refpett ofoxrSeJw* ovr Ssnfes>
and Appetite.

C H A R XX.

Of Watckfainefs over our Stfieftions } and P affiant «/ Love,
Anger > and Fear. 3 -re

CHAP. XXI.

. Of Watcbfuhefi over our Hope. Confidence, andfejt 343

CHAR XXII.

Of Watchfulneft over our Grief ^ i. In reference to God,
for Si, 1 1 z. In reference to Externals. 353

CHAR XXIII.

Of WatdfHl*efs oi'fr our Willy Consignee, and Spirit. 364

CHAP.

THE CONTENTS.
CHAR XXIV.

Of the new Life , or Santtificatio* , and the neceffitj tf
it. 379

CHAR XXV.

Of the Means of Santtification , and i. On Gotts part, his
Word, and his Spirit. 386

CHAR XXVI%

Of the Means of Santti fie ation, 2. On Marts part yv\z. Faith,
Love* Fear* Hope. 391

CHAP. XXVII.

Of the Extent and Degrees of Santtification. 403

CHAP. XXVIII.

Of the Parts of Sanftification , and i . In reference to our
Selves, Sobriety. 41*

CHAR XXIX.

Of Sanftifieation in reference to our Neighbour, viz. Righte-
oufnefs, the Habit and Rule of it. 43 c

CHAR XXX.

Of the general Precepts of Righteoufnefs guvcn by Chrifl: and
I. Loving our Neighbour as our felf. 447

CHAP. xxxi.

Of the fecond general Precept of Righttoufnefs, Doing 23 WC

would be done unto.
rA Brief Aftraft of tht Chriftian Religion. 461

Confederations Stafonabic at all Times for the Cleanfing of the
Heart and Life. 47 f

A SUM-

SUMMARY

Of what is contained in this

DISCOURSE

OF THE

Knowledge of GOD and of our Selves,

PAR T r.

By the Light of N A T u R E.

Chap. I. Of the Attributes of God :

I. f*\F Knowledge ) what it if, and how wrought,

V^ Page 1,1

II. That there is a Fir ft Being^ andCavfe of all things. 4

may thence be deduced concerning it. 7

I. His Eternity. 8

VIZ.

51 : Without Beginning.
2. Without Succeffion*
C3. Without End.

2. His Imwcnfitj, which includes His

b i.

ibid,
ib.

An Analytical T A[B L E

Exemption from CircHmfeyiptio*. re
Omniprefence. ib.

3. Exemption from SucceJJion or divipon
cf Parts. 1 1

3. His IndivtJil>iHtyy in Ofpojttion to

{I. Divifibility.
2.

Multiplicity.

4. Simplicity.

[ 5

ibid,
ib.

12
13

^?^r^ itfollowtb, That he */,

1. A mofi pure Aft. 14

2. A fubftantial Aft. ibid.

3. Ens vivens. I $

4. An Intellectual Being & Omnifcient. ib.
5\ Ens Liberri mum. 16
6. Ens fumme Bonttm. ib.

Whence arife thefe Conclufions :

1 . T)!?/?? /?^ iV perfeElly happy. 1 7

2. The fttpr earn End of all things. iS

7. Mofl juft.
9. Immutable

^l

Chap. II.

Immanent,
and Emanant.

1. Creation. 27? *8

2. Providence 3 difpofng fill things U their feveral

Ends.

31

of the whole Work.

In refoett of

1. Himfelf.

2. The things produced JJ\z]

Ci. Natural
<2. Contingent.
73. Voluntary.

Ch. Ill, Of Man confiderable in

Ci. What he hath in common with other

•^ Beings.

(ft. H// Eminence above them, in his

Sottl,
i. Its Sub fiance, -which is

1. Immaterial

2. Immortal.
. Its Faculties.

Vnderftanding, which hath

1. y£ threefold Power.

Cl. y4 Receptive or Pajfive.

«c?2. Retentive.

f 3. Aftive, or difcujfive.

2. Several Atts and Habits, as

Cl. Knowledge.
•T2. Wifdom.
V3. Conscience.

. 2.

ib.
33

inferionr
40

4®

^ 41

. TheObjett.
. Principles.

b 2.

45

ib.
46

48
51

58

Ail Analytical TABLE

7 he Immediate Canfe of Mans mifcarriag

1

I

i . His Vnderfianding.
2. His Will.

Chap. IV. The Stream End of Man,

I. What) viz. a Good commenfurate to the Souly and therefore

i. Immaterial. #1

j2. Immortal. ^

'3. Di'ftwtt from the Soul it fe/f. 65

(4. A true and real Good. 66

>. An infinite and Vniverfat Geod.

therefore nothing but God himfelf. 67

i i. II. And how that may le , that God cm be the adequate

Objeft ef Aims Felicity. 6g

Chap. V. The Means to attain it.

I . J-rbat naturally they veere ? }br

2. Whether ft ill the fame ? 84

i. The Deftfts in

1. His Vnderfianding, ib.

2, His Witt. 8y

z. The Confeqttents. $z

(. 3. JF/W nw for his Reflitution.

J
7

I. A^f ^^j ^i«g in Man or the Cr eat tire, ib,
2-- -##£ ^7 God, 96. revealed in

The Holy Scriptures 98. their

Ch p. VL i. Credibility. 99

z. Contents^ v. Part z.

O F

ft -«nA* «* SJ&TW** *^:'j^\J •
O F TH E

Knowledge of GOD and of our Selves.

I

J P A R T II,|:|

By the Sacred Scriptures. Pag. 117.

Tr!ijj§ , .kW\o.:
f/£ Contents qf the Holy Scriptures y concerning

1 . f/w Exiftence. jP^gC 1 1 7

2. M/ Nature and Attributes. 1 1 S

3. Manner of Subfiftence 121

4. y#?.r 4#<4 Works. 1^3

II. H// G»»/<?/ , »feA iV

I. Eternal. 113

12^

4. wife. ibid.

b 3 wtitb

An Analytical TABLE

is eminent in

1. Predetermining the means. 127

2. 'So as they wove according to their own

Nature , whether

f I. Necejfary.
<2. Voluntary.
£3. Contingent*

- 3. Independent upon one another,
f. Irreftfiible.

lip
131
133

135-

ib.

Difficulties, How the Predetermination

1 . Of the Atts of voluntary Agents can conjift
I with the Liberty of the Will. 136

2. Of the finful Atts of voluntary Agents can

con/ifl with the foftice and Purity of
God. - - , 138

i t III- Tfo Execution of it,

. Creation :

1. In general.

2. Particularly of Man<.

ibid

2, Providence :

Ji. In getter at.

$ 2. Special, c&tcerni

c& teeming Man,

*?*

i.

of the whole Work.

{i'. As a Creature. ib.

^. In order to his chief End. 1"} ib.

f i . Before the Fall of Adam! ib.

Jl. Partly examined before. ib.

£i. What the Means. 153

r i . The Law of Mans Creation. 1 54

«s?2. The Obligation of it . 156

C 3 . Tfo Stnftion or Penalty. 157

i 'After the Fall, 164

13- '

(I. Thefumofit. 170

i. The Particttlari. ib.

i . Tltf UMotive. ib.

(2. TheObjett. 171

3. T/7^ JfW, Remijfion of Sin 5 <W H^-

^w/r. 173

4. The immediate In ftr twenty Chrijl. 1 74

PrediElions concerning him y 176

[. Prophetical. ib.

I. The Effitay and Virtue of Chrift's Sttlsfattion^ 1 9 ^
The Congruity of it to right Reafon.

b 4 H

An Analytical T A £ L E

II. This great work^of our Redemftion

1. What it is,

r i . A 'Removal of the Wrath of God. 201

k^2. By the accepting of Chrift's Satisfa&iox for eur
& Guilt and Punifhment. 202

2. How effe&ed'j ten Pojitions 203

1. That Chrifl the Mediator -was perfect

God. 204

2. P erf eft Man. 205

3. Th.it both thefe Natures were wilted, in

the Perfon of Chri ft our Mediator, ib.

4. Tltf Necefflty of Chri ft' s having both Na

tures thus united in one Perfon. 207
£. The Eternal Word, did in due time take

Flefh of the Virgin into the Unity of one

P erf on. 209

6. The whole Life of Chrifl , till his Pafflon,

had in it Satisfaction by way of

1. Suffering,

2. Righteoufrefs.

3. Inftruttion, and that

\

I. Example.
^. Dbttrine.

210
211

212

That Chriftfuffered the Wrath of God for

the Remijfion of ottr Sins. 215*

This fafferwg of Chrifl was,

f I. Voluntary. -*, 116

\ 2. Meritorious and Expiatory. ^ 1 7

\|, Full and Perftft* 218

(4. Vnherfal. " ibid

8. That

of the whole Work.

8. That Chrift rofe again from Death thi

third day. 220

9. That Chrift after his Refurrt&ion, afcend-

ed up into Heaven. 223

.10. That Chrift exercifeth a threefold Office

there 5 ibid.

'* ' • * . • tw? . /..

(T J . The Power of ' Dominion. 2 24

*C2. The Communication of his Spirit, ib.
<1 3 . Inter c ejfion for his People. 226

III. Tor whom this SatisfaElion of Chrift was made. 227

IV. The[ Means to wakg this Sacrifice effettnal for

us. 231

Our Vniw with Chrift is wrought by a dottble A&.

f i. On Gods part.

i. His Eternal Love. 233

;'. Sending his Son. 234

\. Conveying the Knowledge ef this Mediator
unto us.

4. The Work^of the Spirit.

Vnder a threefold Confederation,

. Of Power.
,. Of a found Mind.
^3. Of Love.

\ ^. On Mans pan.

ibid.
237

238
ib.

i. Faith.
i. Hope.
3

243
ibid.

An Analytical TABLE

1. H0w wrought. 240

2. ItsEffefts. 254

1. Right Intention. ij>.

2. Conformity. ib.

4. Indeavour eflikenefs to him. 2^7

r. Contempt of the World. 258

>. Sorrow for Sin. 25:9

y 7. Obedience. ib.

<*l. Sincere. 169

*?2. Perpetnal. ib.

C3« Vnwerfal. ib.

W% and how Faith wwketh our Vnion with
Chrift, andfo our Juftipcation in thefght
/, >V, becatife

i . It is the Will of God.
. Faith is the firft Aft of the new
Life^ wrought by the Spirit
of God, &CC. 2(54

V. The Effcfts of our Vnion with Chrift,

f

J
^
(

1. Remifflon of Sins. ^268

2. fyftificatlon. ibid.

3. Peace and Reconciliation. ^6%

4. The Spirit of Chrift, and thfit taken two w#ys,

i , The Communication of the Holy Spirit. 276?
i. The Mind ofChrift, Conformity to him, San*

'^double

ef the whole Work.

TA double Principle.

1 . Change of tbe Nature,

2. Love to God*

"I. Putting off the Old Man,

I. What this Old M** is,
I. Its prength

1. Initfelf.

2. Accidentally from the Devil,

2. therein feated.

1. In the Underfianding,

2. In the Confcitnct.

3. fa the Will,

4. In the Affection*.

ibid:
ibid.

ibid.

ibid*

278

II.

this

s

VIZ.

I. B} Repent ance, the grounds of which are

fi. A Conviction of the Under ft anding con
cerning oar natural ways and conditions^
which are

\ I

:. Irregular, deformedy and crook?
ed. 28^

>.. Unprofit able and frttitlefs. ibu

3. Unbecoming , ungrateful, and
•undfttiful Returns. iy\

2. The Love tf God) providing ft means ef
P.ardon and Acceptation. ibid.

2. By ^fortification^ The weans whereof are I. «T#-
fernatnral, 2. Moral, 3. Natural. 19$

An Analytical TABLE

I. Meditation of

f I. The Love of God 296

2. The Hope of Salvation, and incongruity
befween it^and continuing in Sin. 297
$. The Prefence of God. 298

4^ The Nature & Conferences of Sin. ib.
f. TheShortnefs of Life. 299

. 6. 7"he Vnreafonableneff of the dominion of

fi.

f i. In the Rational Appetite , and
that is the luft of the mind

n

1. The Intellect ud Facul

ty. 30*

2. The Will!, and Affetti-

ons which are

1 l. The Irafcible. 304
i 2. The Concupifcible. ibL

. 2. In the Senftive Appetite, are,

Ti. Lufts oftlieFlefh. 30^
i 2. Luft of the Eje. 310

2. Prayer*

3H

of the whole Work.

It becomes a Means ef our Mortification up
on a double ground. 3 * J > 3 * 6
L3. Watckfulnefs-? The Objefts of which are

f I. God, in

318

ibid

I. His coming to Judgment *
p. HistTord.
'3. His Preface.
^4. His Providence.
.5. His Spirit.

^. Oftr Selves.

ib.
33«

f. ' l"--

r I. C>«r A^/.
2. Our Eyes.
3. O«r £^r/.
4. 0#r Tongues.
5. O//r Appetites.
6. j4ffeftiens and Paffions.

ibid,
ibid

ibid
33f

XI. Z0ZV.

ibid.

M

^4. Hope and Confidence y
- 6. Grief in reference to

337
&C. 343
349

J 1. God, for Sin.
f 2. Externals.

iJ «J

7. Will.
8. Conftience.
.0. «$j»/r;V.

364
3*7
375

U&HP*^

379

IL of

Aa Analytical TABLE
f|

till. Of 'the fittting en the New \Man%wSanttlpcation> 379

!$*£ V" -

"I. The Necefflty of it. 38*

2. The Means,

i. On Gotfs Part9 38$

Jr. JKrffW ibid

(.2. HisSfirit. 388

392

400
3. The Degrees. 403

f I. Sincerity and Integrity of Heart. 404
< 2. ^ overmatchlng^ the power of Siny by the
C fower of San&lfylng Grace. 405

From whence arlfe thefe Consequents:

i« Vnwerfality of Obedience. 407

(2. Conftancy and P erf ever ance, ibid.

) 3. Increafe of Grace. 409

4. Renewed Refentance. 410

. 4* ?w P^r^/ / n reference to

i. (tor A/iv/. 413

. In the Efteem of eur Selves. 414

420

of the whole Work.

^. Ow Neighbour, Righteoufnefs.

43*
ibid.

1. The Habit.

2. The Rule.

'i. Natural. 43^*437

2. The Word of God, abfolutelj
\ initfelf.

I;

Ci. Moral. 43$

<2. Ceremonial. 441
C3. Judicial. ibid

2.

3-?<

Profhets.

id
44*

L

3. The Goftel, which contains
a moft excellent Rule of
Rightewfnefsy in.

1. The Example of

Chrifl. 443

2. The Prec/pts and

Counfels. 444

i. General.

Neighbour.

unto.
2. P articular y

An Analytical T A B L E, fa.

I ^. P articular ^thi

f I. To be done.
(.2. To be faffered,

I 3. Parts.

13-

c/ ^fc Ckriftian Religion. Page

blc Confederations for the Clcwfwg of the Heart and
Life. 473

CHAP.

C * 3

DISCOURSE

OF TH E

Knowledge of God, and of our Selves.

'•* PART L

By the Light of Nature.

CHAP. L

Of the Exijlence and Attributes of God.

A

I.. A LL things but the Soul it felf are extriri-
fecal to the Soul : and therefore of ne-
ceflity the Knowledge of all other things
isextrinfecal to the Soul : for Knowledge
is nothing elfe but the true impreflion and fhape of
die thing known in the Underftanding, or a concepti
on conform to the thing conceived. And although
the Soul in its own nature be apa mta to receive
fuch impreflions, and doth therefore naturally deffre
jand affeft it 3 yet it is as impoflible for the Soul to

B know

2 Of the KjiotiMge of God, PART!.

know till the Objeft be fome way applied to it, as
for ^Looking-glals to refleft without firft uniting
of zr Species of fome Body to it, that may be re-
flefted

The Means whereby the Sdttk, or thing to be
Ifn^wn-, is united to the Soul, and confequently Know
ledge i^ wrought, is threefold, tv\z.

i. Supernatural. Thus Almighty God, in' the firft
Creation of Man , did faften certain Principles of
Truth in Man by his immediate difcovery, efpeci-
ally the Knowledge of Himfelf and his Will, which
was properly the Image or Impreflion of God in
his Underftanding. This was not eflential to the
SeuV but a Habit or Quality, which God put into
his Underftanding 5 and therefore though his Know
ledge decayed by his Fall , yet his Soul continued
the fame.

^. Artificial. Thus Knowledge is derived from
Man to Man, by figns of thofe impreflions of Truth,
&c. that are wrought in his Underftanding, that
communicates it. Thus Knowledge is acquired by
Writing, Speech, and other Signs, that are agreed upon
to communicate Intelligence from the Underftanding of
one Man to the Underftanding of another, though me-
dlante fenfu. Thus the Reliques of the knowledge of God
in Adam were derived to hft Poftericy, though ftill it
grew for the moft part of Men weaker and corrupted

3. Natural. And this may be divided into thefc

tlree branckes, viz.

1 . Simfle Apfrehenpon. Thus when any objed fing-
ly by the Ear, or Eye, or other Senfe, is let into the
Phantafy, and fo ihewn to the Underftanding with
out either affirming or denying any thing concerning it.

2. Complex AftrekenfionS) whereby either duo fcibttia
are joyned together in an Affirmation or Negation :
and this is a Ffofofition,, which again is of two kinds,

CHAP. I. dffd of our Selves. j

w*. either that which is moft univerfal, and therefore
the firft pro pofition that is framed in the undemanding,
w*. that it is, or eft , (fiifijdt. For that notion doth
necefTarily and upon the firft view of any obje<ft joyn
it felf with it in the underftanding. Other propofitions
are more complex or remote, as that God is good, e£r.
For the firft queftion, in the Underftanding, is, Whether *
it be, to which that general proportion anfwers $ and
in the next place, What it is, to which the fecond fort of
complex notions anfwer. Now of this fecond kind
of complex notions there are two kinds, vl*,. either
fuck as without the help of any Difcourfe or Ratioci
nation prefent themfelves from the objedt to the under
ftanding -, as this, The Man is red * the Man and the
red, being both objeds of Senfe, and meeting in the
fame fubjeft : or elfe fuch as either the thing affirm
ed, or the thing whereof the affirmation is, or both,
are things that do not immediately fall within our Sen-
fes, as the Man is a fubftance, or, the Spirit is a fub
ftance. Thefe though originally derived from fenfe,
yet they are refined by the help of Difcourfe.

3. Conclufon drawn either from thefe fimple or
complex apprehenfions, which flow into our underftan
ding immediately by our Senfes : and this is Rati-
enal Dlfcourfe, a Faculty or Power put into Man, where*
by he is beyond all other vifible Creatures 3 and where
by all his adions, whether Civil or Religious, are and
ought to be guided. This is that Power, whereby we
may improve even fenfible Obje&s, Apprehenfions,
and Observations •, to attain more fublime and high
difcoveries, and rife from Effeds to their Caufes, till at
laft we attain to the Firft Caufe of all things. '

So we may conclude that the Knowledge of our
Creator, though it fall not within the reach of our
Senfe, and fo falls not immediately within the reach-
of our Underftanding, yet by the afcents and fteps^

B * of

4 Of the Knowledge of God, P A R f I.

of Rational Difcourfe, fo much may be gathered, as
may leave an Atheift without excufe, God having
given to Man, even in his lapfed condition, befides
other Providential helps, a ftock of Vifibles, and a
Rational Faculty to improve that ftoek to fome mea-
fure of the Knowledge of himfelf : For the invifible
things of him from the Creation of the rforld are clearly
feen^ being underftood by the things that are wade, even
his Eternal Power, and Godhead, fo that they are without

cxcufe, Rpm. i. 20. Therefore, as on the one fide we
are to avoid curiofity in measuring the infinite Myfte-
ries of Truth by our own finite Underftandings •, fo on
the other fide we muft beware of Supinenefs, and Ne-
gledl of imploying that treafure of God's Works, and
his Light of Reafoninus, to that end for which it was
principally intruded with us, even the knowledge of
our Creator 5 yet (till humbly concluding with EM*,

Job 34. 3 2. That which I fee not, teach thou we.

II. The firft and mod Magifterial Truth in the
World,upon which all other truths do depend, is this,
That there is a Firft Being and Caufe of all other Beings.
This is evident by clear Reafon.

i. Either we muft admit a Firft Caufe, or elfe an
aftual infinitenefs of Succejfion of Cattfes. The latter is
impoffible in Nature 5 becaufe it is impoflible there can
be that which is infinite and yetfucceffive 5 for thenjc
would follow, That that which is actually infinite in
number fhould be yet more infinite, becaufe there are
new Succeffipns on Caufes and Caufations

Again, it is impoffible that there fliould be an eter
nal dependance of Caufes one upon another without a
Firft, becaufe then the whole Colle&ion of thofe
Caufes taken all together muft needs likewife be adtually
depending 5 and if fo, then upon themfelves s and that
is impoflible, for the immediate Caufe of the Effeft
doth not depend upon its Effeft, but immediately u?9n

its

CHAP. I- and of our Selves. 5

its Caufe. Therefore this bundle of dependent
caufes muft depend upon fome one among them, which
is independent.

And impoffible likewife In Experience. Take but
the inftance of one Creature,

;^i:A is plf that fte $iffl£KS&

World doth every day grow ful- in bis origination of
ler and fuller : that, which is now Mankind,
almoft a Nation,we can with a lit
tle help deriye into one Man five hundred years fince,fo
that it is not imaginable but that at length we muft necef
farily come to a Firft Man : If fo, how had that Man his
being? It is true that there be fome living creatures,
that we may trace their beginning to the corruption of
fome preexifting matter, which by its own temper
and the concurrence of other fecond caufes, may
produce a living creature , as Worms, Mice,
tfr. But if there fhould be fuch a produ&ion of
Man at firft, why is knot fo at fome time fince, w*.
that a Man fhould be produced out of the ground
by fome concurrence of the difppfition of the mat
ter with fecond caufes? If it be faidthat that is now
needlefs, and Nature doth nothing in vain 5 theanfwer
is unfatisfa&qry : For, i. where fuch productions
are, as of Mice, &c. it is as needlels, becaufe they
propagate their kind as well as Man. ^ And ^. if Na
ture doth nothing in vain, it is plain that whatever
is fo called Nature, is in truth the firft caufe, though
mifcalled Nature-, for not to do any thing in vain, is
an ad of a Voluntary and Rational Agent ^ a mere
natural Agent^ cannot but work uniformly, whether
in vain or not in vain, when the matter is uniformly
difpofed. Therefore we muft needs have recourfe
to a Firft, Voluntary, and Intelle&ual Agent, that did
at firft make Man ^ and by his free Power did advance
the piece of red Earth above its own difpofition, and

B 3 beyond

6 Of the -K/iwkfa of Gpj9 , PA p. T ;L

beyond tbe aufality of fecond Caufes, t<? produce
Man 5 and that hath opt .{face done the like : but as to
thofe other imperfeft creatures hath planted in fecond
Caufes fuch a ftreogsh and caufality as out of a pre
pared matter to produce other Jiving creatures without
any concurrence of his immediate or extraordinary
Power,

2. In every Succejfive Motion it is ne<;effary to arrive
to fome beginning of it, and it is impoffible it fhould
be eternal 3 as in cafe of the motion of the Sun, which
jjs fuccefliye 3 it cannot in reafon be but there muft be
a time or inftant, wherein it either was not, or did not
move 3 for other wife the revolutions wpuld be adtual-
]y infinite in number, and yet that infinite number erf
revolutions be (till augmented by dayly new revoluti
ons, which would be in it felf a contradiction, that that
which was before actually infinite, (hould yet receive
an increafe, as neceifarily it muft if the motion of the
Sun had never a beginning: Therefore of neceflity
it had a beginning. If it had a beginning of its moti
on, it could not have it from it felf, for why did 5,t
not then move fooaer ? But of nejceffity " it muft
have the beginning ftom another-, for though animate
creatures move themfelves, yer they receive^ ftill ^the
original caufe of their moaon from fomething with
out theoi, as wellas of their being, Who5> or what,
was it that gave it that rnotioq, or principle of its
motion ? And if any could aflign any other than the
Firft Caufe ( which is not almoft imaginable ) yet
ftill my enquiry muft rife higher, what was that
that gave being or caufality to that caufe > So that in
fumm the motion of the Sun or Heavens cannot
be Eternal , becaufe Succeflive : It muft have a
Caufe of its motion from without it felf$ that Caufe,
if the Firft Caufe, then a Firft Caufe muft be granted 3
if not the Firft, yet by the fame reafon, that in all

Succeflive

C H, A P. I. **d of ow Selves. 7

Succeffive motions we muft admit a beginning, we
may conclude in allSucceffions of Caufes there muft
be a beginning, becaufe the being and caufation or
motion of fecond caufes is likewife Succeffive, and
therefore can be no more infinite than the fucceffive
motions of the fame fubje&canbe infinite. It is impof-
fible that any thing fhould be Eternal that is not Indivifi-
ble, *t vldehltftr ixfra. So that the Succeffion of Caufes and
Motion is that which doth necefiarily inforce afirfl caufe.

To thefe we ( may ) add thofe
J : Confideradons which arife
from the Obfervatipn of the hath i^eiy .profited
created World, the fubfervience another Wor^ h *h t.
of one thing to the perfervation frf Part^
of another, the inclinations of
Creatures without choice to means condotcible to
their prefervation, the ordering and fitting of things
whereby confufipn and ufelefnefs of creatures is
avoided •, all which do befpeak the admiffion of a
Voluntary, Intelleftual, Supreme, and Univerfal Caufe
of all things.

Now aTirft Caufe being admitted , we are to
confider whac may rationally be

deduced from thence concerning **«*« bath

*,B#G*f. And thofe are
ot two kinds : Fiat, luch as
abfolutely concern his own Be
ing : Secondly, fuch as concern him in relation to thofe
Effects, which proceed from him.

For the former of thefe we fay, That a Firft Caufe
of all things being granted,

1. It neceflarily follows that he hath no bounds of
his exjftence or being. The bounds of Existence are
either in Duration or^Extenfion : theexcluiion of the
bounds of Exiftence in Duration is Eternity 5 that in
Exteniion is Immenfity.

B 4 Now

8 Of the Knowledge of God, C H A P, I.

Now firft for Eternity. Whatfoever is Eternal muft
be without Beginning, without Succeflion, without
End.

1. without Beginning : For if it be a Firft Caufe, it
cannot have a Beginning 5 for then he muft have a
Caufe of his Being, which would be a contradidi-
on : Neither could he have a beginning from himfelf 5
For that were to fuppofe a pre-exiftence in himfelf to
himfelf, which were alfo repugnant.

2. without Succeffion: There is nothing paft, nothing
Jo come, for all is one indivifible Succeflion, and
thofe notions of Time, paft, prefent, and to come,
are only the cpnfequences of a Succeflive Motion :
for Time is nothing elfe. but that conception whereby
we meafure fucceflive motion: were there no fuc
ceflive motion in the World, it would be impoflible
that there (houldbe any of thofe affections of Time 5
and confequently, Time is not any thing real , but a
relation to Motion. Now before that the Firft Caufe
did fet a continued motion in the World, there could
be no Succeflion > but all was wrapped up in one
permanent inftant: for the Being of the ^ Firft Caufe,
and his Motion, what ever it was, or is, is indivifible,
as fliall be fhewn. Then when he produced fecond
Caufes, and confequently thofe moved in their feve-
ral caufalities and courfes, and confequently their moti
ons, beings, and caufalities being fucceflive, there
was a fritfs, and pofterius, and fucceflion 3 yet this
did not alter the indivifible nature of that duration,
which that indivifible being had before, and at, and
with that motion, which he after produced. The
Firft Being hath a co-exiftence with the Succeflive Mo
tions of the creatures, but his duration is not meafured
by it, or co-extended with it, but is of the fameindi-
vifibilityas if there had been no fiiccefliye motion pro
duced, and confequently no fucceflive time.

3. Wltkotit

CHAP. L a»d of our Selves. 9

3. without End : For firft, what fhould or can de
termine his being, in as much as all things elfe are
his productions, and cannot have any caufality up
on him ? Secondly, End is inconfiftent with Eter
nity $ for that is a permanent and fixed indivifible,
and takes in all paft, prefent and to come, with
out any difference of notion. The prefent fubfiftence
of the Firft Caufe was the fame numerical in-
ftant that he had a thoufand years fince. So that
End, as well as Succeffion, is but of thofe^ things
that are meafured by time, not of an indivifible
being : To fuppofe him to have an end were to
fuppofe him not ever to have been 5 becaufe paft,
and prefent, and to come are all indivifibly conjoynea
in his duration.

This indivifibiljty of duration is proper only to
the Firft Caufe -7 'for nothing elfe can upon any
found ground be faid to be of indivifible duration,
though it may be of a perpetual. Suppofe we the
Being of an Angel, or the Soul, though admitted to
be Everlafting, yet that is rather ^a multiplyed ex-
tenfion of duration than any indivifible duration :
for of the Firft Caufe I may fay truly, the inftantof
the duration , that is now, and that was a thoufand
years fince, or a thoufand years after, is the
fame : but I do not think the fame may be affirmed
of any other thing whatfoever: i. becaufe their
efTence is not indivifible and fimple, as is that of the
Firft Caufe 5 for it is evident they are perfectible,
compounded of Aft and Power, not pure Ads:
^. becaufe fome things might be affirmed of them
in a time paft, which cannot now be affirmed of
them 5 as the creation, continuance in the Body,
reparation , re-union , c£r. 3. their being is de
pendent.

II. From

Of the Knowledge of God, PA R T I.

IL From this admiffion of a FirA Caufe doth ne-
cdlarily follow Immnfa^ which includes three
things.

1. £#emftttn trom CircHmjcnrtiw or bounds
of his being. There is a twofold exemption from
Circumfcription : i. That which arifeth from the
proportion between the thing that fhould cir-
cumfcribe , and be circumfcribed : thus a Spirit of
.what kind foever is not circumfcribed, nor is in

y determinate place, for that is proper to a Body,
nath extenfion of parts •, yet though we cannot
It is here, yet we are fure we cannot fay, It
i£ <every where. There is *. another exemption from
circumfcription , which arifeth from Infinitude, that
it exceeds all place and circumfcription : Now
t^at jt is thus with the Firfl Caufe is evident 5 for
if he had a Being before any thing elfe, nothing then
could bound his Being j if it fhould, then he could
not be the Firft Caufe, there being fomething elfe
that had limited him, which had a pre-exiftence to
his caufation : and it is impoffible for any thing to
have a limited or bounded Being, unlefs it were fo
limited or bounded by fomething without it. That
which is without a caufe of his being, muft needs
be without bounds of his being : Neither could thofe
efie&s, which lie after produced, ftraiten the ex
tent, as I may call ir, of his Being, or (hut him
out from them. From whence follows

2. His Owniprefence, not .only vertually and po
tentially, buteflentially in and with all things, though
the manner of it be incpmpreheniible , becaufe a
confequence of his Infinitude. This is Exemption
from Exclusion -, for it is not pofiTibly imaginable, that
the production of new Effects ihould exclude or
ftraiten that indivifible extent, which that being had
before thofe Effe&s were produced.

3, Exemption

P- -I- *W 0 0/w Selves. i j

3. Exertion from Sttccejfion or Divifion pf Parts 5
for otherwife he could not be Immenfe , for what-
foever hath Succeffion of Parts, as his Parts are mea-
furable, fo is the whole, and therefore cannot be
actually Infinite in Extenfion, as I may call it. And
this doth confequently exempt him from Materiali
ty, Succeffion of Parts being an affection pf a ma
terial fubftance, and therefore it is an indivifible Im-
menfity. What is faid of the Soul may explain it,

'Tot A jn totO) & tot a in qudlibst farte.

III. Hence it follows, that the Firft Caufe is In-
divlfble, and that in a double oppofition.

i . In Oppofition toDivi(ibility,which is partly touch
ed before-, and though this be common to all things
that are incorporeal, for piy^bility is an efFed of
Quantity, yet it is mod eminently to be affirmed of the
Firft Caufe.

2. In Opposition to Multiplicity -7 and this is
the Vmtj of the Firft Caufe, vi*.. that there is but
one Firft Caufe of all things-, for if there were
two, or more Firft Caufes, either all muft be infi-
jiite in Being, and confequently in Operation, and
that is utpoflible, vl*,. th^t there mould be two
Liflnites, becaufe'bne muft of neceffity bound and
limit the other, both in Being, and Power: 2. or
elfe both ipuft be finite, and then of neceffity each
muft have a Caufe of his Being 3 for wh#t is ijt
that ihould prefcribe the bounds to thefe Beings,
unlefs the Caufe of their Beings ? if fo, they can
neither be the FirftCaufe: or 3. one muft needs
be Infinite, and the other Finite and Subordinate 5
and then of neceflity, thofe Finite Beings cannot be
the Firft Caufes, but meerly Second Caufes, depen
ding upon that Infinite Being, both in their Eflence,
and Operation 5 for nothing can have limits of his
being, but whar hath caufesof his being, which fhould
prefcribe thofe limits. IV. From

1 2 Of the Knowledge of GoA^ PAR T.I.

^IV. ^ From hence likewife follows, that the Firft
Caufe jis Ens Simflicijjjmunt) and excludes all Com-
pofltion of what kind foever, either of Power and
Aft, of Subftance and Accident, or Matter and
Form : for every mixture doth of neceffity fup-
pofe fome pre-exifting Caufe to joyn thefe toge
ther 5 and indeed the very membra cmfonentla have
in nature apre-exiftence to the being fo compounded:
and fo the admiffion of any kind of Compofition,
is inconfiftent with a Firft Caufe. And from hence
it is evident, that all things that are affirmed concern
ing tbis Firft Caufe, are but improper, and ferve
only as notions to render him unto our Underftan-
- dings, 2. From hence it alfo follows that whatfo-
eyer is affirmed of the Firft Caufe is the fame with
his Effence, and one the fame with another, though
they are conceived by us under different notions,
and conceptions 5 as for inftance, we fee an effed
of the Firft Caufe, which in cafe of a Man we de
rive from that habit in Man, which we call Mer
cy 3 and another effed:, which in Man we would con
clude to come from fuch a quality or habit, which
we know by the name of Juftice : hence we ftile
the Firft Caufe Merciful and Juft^ yet in truth nei
ther of thefe are proper, for they fignifie Qualities 5
neither, if they were proper, were they dittind, for
they are the fame one with, another, and both the
fame with his EfiTence •, otherwise it is impolfible he
fliould be Simples for fhould his Being and Attri
butes be feveral, he (hould be compounded of Sub
ftance and Accident-, or ihould the fame thing, which
we call Juftice, be the fame with his EfTence, and
not the fame vyith his Mercy, he muft needs confift
of feveral beings divided one from another : the
like for all the reft of his Attributes : by the fame
Hflence he is, and he is what he is ; they are di
vided

C H A P. I* and of our Selves* i }

vided notions in us, but in him neither divided from
his being, nor one from another. And hence it
likewife follows, that though the emanant Actions,
that flow from this Firft Caufe are different , and
reprefented unto us under different Notions, as, this
is an aft of Power, this of Goodnefs, this of
Knowledge or Wifdom 5 and upon thefe we frame
notions to our felves, whereby we reprefent that
from whence thefe aCts move, by feveral Names or
Attributes of Mercy, Power, Wifdom s yet thefe
proceed not in truth from ieverai Qualities in the
Firft Caufe, but from one fimple, abfohite, unquali
fied Being.

V. From this confederation, that he is the Firft
Caufe and Being, it follows, that he is Ens Per-
fettiffimttm : For that is Pfrfeft to which nothing is
wantiqg: Now it is imponible, that any thing can
be wanting to the Firft Caufe •> for there can be
nothing befides him but what proceeds from him,
and that which proceeds from him cannot poffibly
either add any further degree of Perfection to him,
or include that Perfection, which was not in the Firft
Caufe moft eminently. The Firft Caufe had a pre-
exiftence to all things elfes nothing then could be
wanting to his Perfections becaufe there was nothing
elfe but himfelf. The production of the Second
Caufes could not poffibly include any greater Per-
feCtion than what was derived to them. It is true in
the working of Second Caufes there may be a pro-
duCtipn of an EffeCt, that may be mo^e perfect in
its kind, than the Caufe that immediately produced
its as the production of a Worm out of putrefaCti-
on, a Plant out of the Earth, tfr. but there the
Effect is not purely due to the Second Caufe, but to
the Original Operation of the Firft Caufe, that did
put that activity in the Second Caufes to produce

fuch

1 4 Of the I&oiv/eagt of God, P A £ T. I.

fiich Effefts 5 for every Second Caufe worketh and
moveth in the virtue and efficacy of the Firft Caufe,
and hath its caufality from it, as well as its ^ being,
\Vithoiitwhich, though it haa its being, it is impof-
fible it fhould be operative.

This Perfeftion in the Firft Caufe is in truth incon-
ceptttle, becaufe impoffible for humane Underftanding
to receive it without Divine Revelation-, and much
more impoffible to comprehend it, becaufe Infinite.
Therefore to help our felves herein we do, and
that rationally , attribute to the Firft Being that
manner of Being, that we find moft Perfect. There
fore from this Perfection it follows

1. That the Firft Caufe is a moft jure Att with-,
out any mixture of Paflibility or Power : for if
there were any Power, as it fignifies a fufceptibili-
ty of fome further aft or impreflion, that were an
Imperfeftion 5 for whatsoever is fufceptible of fome
further ad, as all Power is, it is impoffible it {hould
be perfect. And from hence follows his Omnipotence,
for all inability to do any thing proceeds from the
want of aftivity in the agent to overcome that re-
fiftance, that it finds in the thing to begone. Now
in the Firft Caufe there vvants no aftivity $ for it is a
moft pure Aft, and were it not a moft pure and In
finite Aft, it were impoflible it {hould be the Firft
Caufe 5 becaufe that fuppofeth a priority of being ia
the Caufe to the EfFeft, and confequently requires
an Infinite Aftivity in the Firft Caufe, becaufe it
muft produce that which before was not at all 3 and
the motion between being and (imply not being is
infinite, and therefore requires an infinite aftivity.

2. From the confederation of this Perfection it
follows , that this Firft Being is ft Subftantial Aft,
not an aft that flows from another thing, or depends?
upon another thing 5 for then he could not be Ens Pri-

C tt A P. L And, of our Selves. f y

mum, nor yet Ens PerfettiJJiwum : but it is ah A&
iubfiftingbyitfelfc

3. From this confideration of this Perfedfon it
follows, that he is Ens Vwens. Life adds a degree
of Perfection to the fubftance in which it is :. and
the more Perfedl the Life is, .the more perfect the
Being : hence the Senfitive Life is perfe&er chart
the Vegetative, and the Rational Life than the Sen-
fitive, and the Life of a Spirit than the Life of a
Body. Now this Firft' Caufe, being an

and Pure ACt, he hath an infinite perfeft Life!

4. From hence it follows, that he is an Intel

al Being 5 and as all his Works befpeak him fo, fo
doth this confideration pf his- Perfeftion neceflari-
ly evidence it, for otherwife he fliould not be Per-
fed, becaufe an Intelledtual Being is a niore r%fe&
Being than that which is notfo. And this Underftan-
drng of the Firft Caufe is commenfurate to his Ef-
fence, w«. Infinite and Eternal, whereby he perfeft-
ly feeth himfelf, and all thirigs elfe that are or can
be, in one Eternal Indivifible aft. And from hence
rifeth the Ommfdence of the Firft Caufe, without
which he could not be Perfeft : for if any thing, that
is or might be, were hid from him, then by the dif-
covery of that to him, he would receive a degree
of Perfection , that he had not before. And this
Knowledge hath a threefold Objeft:

1. His own Effence, which requires an Infinite
Knowledge to comprehend it, becaufe an Infinite
Eflence.

2. All things that are 5 for his Knowledge being' Infi
nite, it.muft neceflarily extertd to all other things.

3. All things that may be,- becaufe otherwife up
on a further aft of his Povver, that iliould be a
new extenfion of his Knowledge, which ftands not
with his Perfection.

And

1 6 Of the Knowledge of God, P A R T I,

^ And all this with one Eternal Indivifible ad, not by
Succeffion, not by mediate reprefentation. Suck Know
ledge is too wonderful for me.

5-. From hence it follows, that he is Ens L&erri-
wnm : though he be moft neceflarily what he is*
yet he is free : firft, for that the Freedom in agen
cy is a degree of Perfedion above a neceflary agent,and
therefore this Liberty muft of neceffity be attri
buted to the Firft Cauie. Again, it is impoffible but
that the Firft Caufe muft be a Free Agent, for
whatfoever works neceflarily, hath that neceffity put
upon it by fomewhat without it, which is incon-
fiftent with the Firft Caufe 5 for if any thing elfc
did put that neceffity of working in him, then that
which impofeth that neceffity was the Firft Caufe,
Again every Neceflary Agent, omnibus aque dlftofi-
tis, works uniformly 5 now; nothing was as equally
difpofed to become fomething from Eternity , as at
the firft production of any thing, the motion from
not being to a being, being the adequate effed of
the Firft Caufe: therefore if there were not a Free
dom in the Firft Caufe, the firft Efied had been as
ancient as the Firft Being. Therefore we muft
neceflarily affirm, concerning the Firft Being, that

he IS Ens Liberriwum & Voluntarism * and that 3C-

cording to his Will he worketh.

6. From hefice it follows , that he is Ens fam
ine Bonum. Concerning this Goodnefs of God we
affirm

I. That it is an Effential Goodnefs, and his Go0d-
nefs is not any thing divided from his Eflence, for
that is inconfiftent with his Simplicity, fo that his
Eflence is his Goodnefs, and his Goodnefs the fame
with his Eflence 5 which is alfo to be obferved in
all his Attributes, though our Underftanding cannot
apprehend this Indivifible Being all at once, but

ftep

CHAP. I. and of our Selves. 1 7

ftep by ftep. And from hence ic follows that
whatfoever may be affirmed concerning his Effence,
may be likewife affirmed concerning his goodnefs,

1. That it is Infinite , for fo is his effence. The
EflTential goodnefs of an Infinite Being muft needs be
Infinite : and hence it is not capable of any increafe
or diminution : and therefore the production of the
Effects , and the Communication of his goodnefs to
them, did neither add tmto, nor take from his good
nefs.

2. That it IsPerfett 5 for that whktiis Infinite muft
needs bePerfed, becaufe it excludes any mixture of
any thing that is not good.

3. That it is Eternal, that is evident, for it is the
fame with his Eternal being.

Now from this confideration of the goodnefs of the
firft Being arifethefeConclufions :

I. That he is Perfectly and felf-fMckntlj^ Hapfj •> be-

caute in the enjoyment of himfelf he enjoys an Infi
nite goodnefs, which is the fame with his being, and
impoffible to be fevered from ic. Good is of its own
nature the object of defire > the defire and the object
being fevered breedeth pain and unhappinefs 5 the con-
junftion of good to the defire is fruitions and if the
good be proportionable to the defire of ( it), then in
the Union of that good to the defire there is a full reft
and complacency. Now the firft caufe is moved with
an Infinite love (as I may with fear fay ) to that In
finite good, which is moft EffentiaUy and Indivifibly
the fame with himfelf, and confequently he hath^an
Infinite reft and complacency in himfelf, and that with
out the contribution . of any thing without him 5 for
he had the fame boundlefs happinefs in himfelf before
the exiftence of any effed, as he had after, becaufe he
had the fame meafure of goodnefs, and the fame

C

1 8 Of the Knowledge of God, PART I.

perfeCt fruition of it before any fuch production, as
after 5 the productions of newetteCts are the emanati
ons only of his Effence, and produced no alteration in
him* neither did it dilate his Eflential goodnefs, or
add a new degree of fruition of good to what he before
had -, for he loved the productions of his Will in him
felf and for himfelf.

2. That the Firft Being, as it is the Firft Qufe of
all things j fo it is MSttfream End of a/I things, becaufe
he is tne Supream Good, and the only adequate ob-
jeCt of himfelf. So that in the production of any
effeCt, the effeCt that was produced, or any thing
without the Firft Being, could not be the ultimate End,
for which it ihould be produced 5 for his Will was and
is filled with an Infinite Good, w«* himfelf. So that
it was impoflible he (hould take any thing into that
Will, which was not in order to himfelf: He made
all things for his own felf. And upon this ground it
follows that nothing without him is an End to it felf,
becaufe he, that is the Firft Caufe of all things, muft
needs be he, that muftbetheMafterandappointerof
the End of all things fo caufed.

3. From hence it follows that a/I the Goedncfs, that

is in the Creattire, is nothing elfe but the print or impreffien

efthat Goodnefs, which isin the Firft Being, though ac
cording to the different degrees of things the impreffions
are more or lefs genuine 5 for it is impoffible that any
thing can be denominated Good, but by a conformity
in fome meafure to that which is the Firft Goodnefs.
That conformity is nothing elfe but that impreflion of
Divine Goodnefs upon the Creature. This impreflion
of the Goodnefs of the Firft Caufe upon the Creature
Is not by any tranfmiffion^of any part of the Eflential
Goodnefs ot the Firft Being into the EffeCt, for that
is incommunicable; nor by any phyScal aCtion of that
Coodneis upon another thing, but the mere will of

the

C H A P. I. 'and of our Selves. . 1 9

the Firft Mover. Now we find a fourfoldGmdnefs in
the Creature.

i. An Effenttal Gopdnefs, which is communicated
with the very being of it: thus every thing that is, is
Good in it felf (though relatively it may be evil) be^fe
in that it is, it is conformable to the Firft Caiife, :\vho
wills it to be. This Gpodnefs in^ any being is thaYby
reafon whereof every thing delires it fel£ and is moved
to its own prefervation, and is intrinfecal to thc&ing
of the thing.

i. An intrlnfecal, but not an Effential, Goodnefs ;
when a thing hath all thofe qualities or requifites In ic
felf, which are fuitable and conducible to thofe ads
and operations that belong to the degree of its being,
and the variety of the degrees in thefe qualities deno
minate it more or lefs Good : thus were all : Creatures
in their Original perfectly Good: though every kind
had a feveral degree of Perfection, yet every thing
had a perfection in its kind. This Gpodnefs is like-
vvife communicated from the Firft Being. And the
fuitablenefs of thofe qualities in the creatures to the
exigencies of their own conditions do moft evidently
manifeft the impreffionof that Goodnefs, that is in
the Firft Being.

3. Relative or Communicative Goodnefs,* f/£, where
by one thing is conducible or ufeful for the preferva
tion or perfection of another thing, and is therefore
defirable or good for it : for though the Eflential
Goodnefs of any thing, being as indivifible as the
Eflenceit felf, and therefore in that abftratt notion is
not capable of degrees, yet there are degrees of per
fection, which a finite being is capable of, and diffe
rent degrees of perfection in feveral beings in their
concrete notion, as a Man is a more perfeft being than
aBeaft, a Spirit than a Man, though one be as equal a
being as the other. This then imports four things :

c * i. A

20 Of the Knowledge of God, PART I.

i. A Vacuity or abfence offome Good, whereof that
beinj is receptible, and confequently a receptibility of
that tfchich may fupply it.

jvA Motion or Defoe of that being, that hath this
vacuity and receptibility, unto that which may fupply
it, and a defire of Union to it, this it hath from the
caufe of its beings for the caufe of its being muft needs
be the^ caufe of this appetite or motion to its farther
perfection 5 and this is fometimes fo ftrong and adive
that it carries the creature by way ofconfequenceto
the deftru&ion of that being, which at prefenc it hath,
to attain a higher being.

3. A proportion between the Vacuity or neceffity of
the fubjed defiring to the thing defired : as a Man to fup
ply his Hunger defires not Cloaths,but Meat 5 and when
cold, defires not Meat, but Cloaths* becaufe thefe hold
proportion to that exigence that the creature defires to
fill : And hence it is that Temporal Good fatisfies not a
Spiritual fubftance, nor a Spiritual Good fatisfies a
Carnal fubftance, becaufe they are not proportionable.
^4. An Activity in the Good defired to apply it
felf to the fupply of that exigence which defires it, and
to unite it lelf to it. All thefe do infallibly evidence
the Goodnefs of the Firft Being communicated to the
fecond Being: for who put into the Creature a Moti
on or defire to unite it felf to that which might fup
ply its want? who framed a proportionable Good to
that Vacuity and defire ? who placed that Adivity in
any thing to let out and unite that Goodnefs, that is in
ir, to that defire and Vacuity? the very warmth of
oar deaths, tne nutriment of our bodies, do befpeak
5.n Tr,fiiTte Ratioral Communicative Goodnefs, that
^ fitted t!e(c cnrefrondencies, and hath taught the
•re rr.vftua] motions for their own and each
oth A, vvl lie they themfelves know not what or

. ,

7. From

CHAP. I. r&nd of our Selves. 2 1

7. From the former confiderations it follows moft
evidently that he is moft fvft, and that it is impoffible
he can be otherwife, and this as it neceffari'ly refults
from the admiffion of his Goodnefs ( for fvjtice is no
thing elfe but Goodnefs in a rational Being indued with
Will ) fo it .flows from this confideradon that he is
the Firft Caufe of all things. Nothing qiri be faid
Vyjuft which is not contrary to the prohibition of fome
Law given by fomething that can exaft obedience to
it : Nothing can give the Firft Being a Law or Rule
but his own will, and confequently he can do nothing
but what is moft Juft, becaufe it is impoffible that
any thing elfe can be a Rule .of Juftice but himfelf:
not any thing without him, for then he were not the
Firft Being 5 not his creature, for over that he hath
a moft fupream and abfolute dominion-, Ho v can that
which receives his being, his fubfiftence, his rules of
Juftice from the Firft Being, prefcribe a rule to him,
by whom it is, or exaft the performance of it ? So thac
nothing can be the rule of Juftice to him but his own
will 5 and therefore what he wills cannot be but Juft,
becaufe he wills it : and as it is impoffible for hirti to
act but what he wills, fo it is 'impoffible for him to
will but what is Juft, becaufe his will is the only rule
of his Juftice : and though ex natura ret he might have
willed what he doth not will, yet that which he had
fo willed had been juft, yet de fyfto the ad of his will
being Eternal and immutable, it is impoffible any un-
iuft thing ihould be done by him, becaufe impoffible
he fhould do contrary to his own will, which is the
gnly meafureand rule of Juftice.
And from this we may clearly evidence,
i. That ^ there is a moft abfolute unlimited Dominion
and Pomr in the Firft Caufe over its EfFe&s, and he
is bound unto it by no other obligation but his own
Will, which though it dothmanifeft it (elf in all Mercy,

C 3 and

22 Of the l&owledge of God, PART t

and Tendernefs, and Goodnefs, and Wifdom towards
ir, yet it is only becaufe it is his Good will fo to do.

2, That therefore wbatfocvtr Rule or Law the Firft
Caufe doth frefcrlbe to his creature, that is capable of a

Law, it ought ttnqueftlonably to befabmitted unto 5 for what

foever he; wills muft needs be juft, inafmuch as there
is no meafure of Juftice or Injuftice but his will, although
we are not to look upon any thing required by the
Firft Caufe but flowing from a moft Wife, as well as
amoftabfolute Will, and fo holding a proportion with

the ability of thai creature from whom it is re-
« •

quired.

3. From hence we find where is the Original of alt
fyftlce in the Worlds it muft all be refolved into that
will of the Firft Caufe, and that in a double refped : ^

*i, In refpeft of Conformity^ for were^there nopre-
cife Law given to rational creatures, it is true there
could be no obligation, yet a Conformity in the aftions
of rational creatures to the fimilar adions of the Firft
Oufe towards his Creature would be Comely and Juft
in a rational Creature: and queftionlefs as the irrational
Creatures have certain Inftinfts planted in them by
their firft creation, which though they are not pro*
perly Laws , but Inclinations, to Man, ^ as he came
out of the hands of his Maker with the impreflion of
his Image upon him, had fome conformity to the fu-
pream Juftice without any reference to any Command,
which is not clean loft, but even in Men without edu
cation doth ftrangely manifeft it felf in divers parti
culars. ~

2. Inrefpeft of0%^/<?»$ for there can be nothing
imaginably Unjuft, without thefe two confiderations,

i. A Law commanding or forbidding a thing under
a pain: whatfoever falls not within the command or
Prohibition is permitted, and cannot be un juft,

a. A

CHAP. I. and of our Selves. 23

2. A Power to exaft an Obedience to that Law,
•and toinflid the punifhment that follows upon the
breach of this Law. Otherwife the Law were ridicu
lous and vain.

Now as to the firft, without all queftiontheFirft
Caufe , in the firft creation of reafonable creatures,
did, by what way we know not, give him a Lavv,
whereby he (hould live, and which he traduced to his
pofterity as the Commands ot' the Firft Caufe, though
in fucceffion of time thofe grew weaker and cor*
rupter every day than other,
Thefe are thofe Jura N«t*r*lia, Of the L™ ofN#m%
which have an influence into all the Au'bor hath wit*
the Laws of Men, as to worihip *w * Articular traft.
God, to keep our Promiies, &c.
and when we come fo far as to be perfwaded that they
are the Laws of God, then it binds in a fear to offend,-
becaufe thereby we become liable to puniftiment, which
Ave are fure he hath Power and Right to inflid, his Po v>e*
being univerfal and unavoidable , and his Right and
Dominion over his creature abfolute and uncontrol-
able.-

Thus we find a plain Obligation in thofe Laws that
are given by the Firft Caufe, and confequently ad
mitting fuch a Law, we have a dear Rule, whereby to
jneafure what's Juft, and what's Unjuft : and when I can
refolye any thing into the Command or Prohibition
of this Law, I find my felf bound in Confcience, z//*.
under pain of Guilt, to obey. If I enter into a fociety
and agree to be bound by the Laws, that the greater
number of that Society makes, they make a Law:
here be now but two things that can bind me to ob-
jferve this Law, ^nd confequently to denominate my
difobedience thereunto Unjuftice, w*.

The Power of the Society, but that is but a thing
pttrinfecal; 1 piay avoid their power, and then I am

C 4

24 Of the Knowledge of God, P A R T I(.

abfolved ; and if external power ^yere enough to deno
minate my difobedience Unjuftice, then if I could
procure a power to overmatch theirs, their obedience
to their own Law were injuftice.

The Promife and agreement to fubmit to that Law
fomade: but what is that that binds me to keep my
promife ? if nothing binds me to it, then is not my dif
obedience any Unjuftice 5 for the obligation of the
Law is refolved into my agreement $ and if nothing
above me bind me to keep my agreement,! have no obli
gation at all upon me: therefore the Dominion, Power
and Jufticeof the Firft Caufe is the only Bond, where
by we are bound, and whereunto all Humane Juftice
is to be refolved both in point of Conformity as to its
Pattern, and Obligation as to fts Law.

But how thefe Laws were at firft given to Man,
whether by a formal Command , or whether by an
immediate Impreffion in the understanding and will or
whether by an implanted Propenfionor inclination in
the will, or partly by one, partly by another, it is not
eafy to determine. Scd vide tnfr*. But whatever way
it was, it is impoilible to have any notion or imagina
tion of juft or unjuft among Men, without refolving it
in its original into the Rule or Law that was given to
Men by the Firft Caufe of our being.

9. From the consideration of the Firft Caufe and
of the premiffes,it muft needs follow, that he islmmuta*
tie : for Mutability is inconfiftent

1 . With his Perfection. It is impoffible that a Pure
Adt can have any Change $ for all Change doth ne-
ceffarily infer Paflibility and Receptibility of what ic
had not before: and to iuppofe that, were to conclude
he were not Afttts Slm^lklffimtis & PdrfetUJftmus , for
all Receptibility imports Potentiam or PaJJibifaatem.

2. It is inconfiftent with his Eternity : for all Changes
£00 of neceflity fuppofe a Succeffion of Duration in

C H A p. I . 'and of our Selves.^ 25

the thing changed 3 it is not to every intent the fame
fimply, that it was before it had that change, which
doth of neceflity import Succeflion, which is incon
fiftent with Eternity 3 for whatfoever is Eternal hath
no Succeflion, and confequently whatfoever is affirmed
of it at one inftant muft neceflarily be affirmed of it
Eternally: this cannot ftand with any change-, for be
fore that change,that could not be affirmed of him,which
might be affirmed after, if it fliould be Admitted.

3. It is inconfiftent with his Simplicity. Some things
have accidental changes , which yec in Eflence continue
the fame, as from ignorance to knowledge, from one
colour to another : but fuch accidental changes cannot
be in that, which is Ens Sim$liciffiiwm^<3x& there can
be nothing in him, which is not his Eflence.

4. Itisincorififtent with hislufinitude 3 for to what
foever any thing can be added that it had not before,
that cannot be Infinite, becaufe ftill capable of a farther
acceflion.

And as this Immutability is affirmed of the Firft
Gaufe in point of his Eflence and Nature, fo in fome
refpe&s it is concerning bis *&s. Thefe are of two
kinds, -w*. the Immanent Atts^ fuch are the Ads of
hisunderftanding and Will 3 and thefe are Immutable
as well as his Eflence, for indeed they are but notio-
nally divided from if. In us our Will is one thing and
our willing another, but that is inconfiftent with the
Simplicity of the Firft Caufe 3 hence it is that as his
Eflence, fo his Will is immutable 3 he wills nothing
ROW but what he ever willed , and underftood from
Eternity what he now knows 3 for Eternity hath
neither nor? nor then in it.

^. The Emanant Atts^ thofe are nothing elfe but
the Execution of that Immutable Will-, thefe are
fubjed to mutation, but without the leaft mutation,
either in the Eflence or will of the Firft Caufe.

I. No!

$6 Of the Knowledge of God, PART'!.

1. Not in his Eflence. It is true here is a new
relation that was not before : for when the Firft Be
ing produced an Effect, it is true the Relation of
a Caufe and anEffed is now produced, which
was not before, and fo when more Effeds are produ
ced, the Relations are multiplied •, but Relations breed
no Change at all in the iubjed concerning whom
they are affirmed : the being was the fame before it put
forth it felf in acaufation, #s it was before 5 it doth of
neceffity import a change in the thing effeded, v&. a

motion a non efiefimpliciter) or a mn ejfe tale, but not in

the Caufe, which had an abfolute being before, though
not actually as a Caufe before.

2, Not in his Will. It is true, when any Effed
is produced that was not before, here is an execution
of what was not before, .but the will of that to be then
was from all Eternity. Again when a being is either
changed or annihilated, that is not by a Change ©f
the will in the Firft Caufe, but only in the term or
execution of that Will 5 for by the fame indivifible
and eternal ad of his Will, he willed this or that to be
made, and after to be annihilated in time 5 the Change
is in the terminus or .execution of his Will, not io the
Will, or the Immanent 'Adi .of it. .,•

But how can we then conceive that there fhpuld be
one Immutable Ad of his Will, when a thing is paft?
* that tfe* witting fin How can he be faid to will that
continues the fame, fan be, which is already executed and

and is, and bath been, are paft? * For which WC muft

SMS&A-* re turn to what hath been faid, tfe.

that .part, andto come, are but

duration: they are not relx- the meafiire of SuCCeUlVC Moti-

tions tJut my fru up™ Ons , and therefore though they
are applicable to them, yet they
are not applicable to an Indivi

fible Being or Aft j the njeafures of fucceffive motion

CHAP- II.' wtlof ourSehei. 27

do not fit Eternity, which, though it be a Duration,
that confifls with the Succeflive Motion and Duration of
the Creature, yet, it holds ao proportion \* ith it. The
Motioa of the Heavens, though i ocoo times fwifter than
the motion of a Tortois, have yet a proportion one to
another, becaufe both fucceflive, and fo Time meafures
both : But the Duration^of the Firft Caufe is the Durati
on of an Indivifible Being, and confequently holds not
proportion with Succeflion. And hence it is, that it is but
our grofs conception that do imagine any part of Eter
nity pad, or any part to come, or that Time doth di
vide the fore part of Eternity from the future part of
Eternity : It is an indivifible permanent Duration, no
thing part, nothing future, but the fame fixed inftant 5
confequently the Aft of the Divine will always one,

always prefent. This Knowledge Is too wwderfulfor we.

<fe; .c HAP. II.

•
Of the Works of God of Creation and Providence.

THUS far have we proceeded in thofe inquiries,
which redified Reafon fuggefts to us concerning
the Nature of the Firft Caufe : Now weconfider^*

Emanant Atts of his Win and Power upon things without

him j for from this consideration, that he is the Firft Be
ing, it likewife follows that All things befides him muft
needs have their being and fubfiftence from him. This
falls into thefe two Co»clt*fons:

1. That all thing befides himfelf have their being
from him,

2. That all things are direfted and governed unto
pcir feveral End$ by him,

Touching

2 S Of the Knowledge of God, PART I.

Touching the former, t//«. That all things be fides him
I Me their original being from him, that is a neceflary COn-
fequent of the admilfionof a Firft being: for what-
foever is not firft, there was a time when it was not 5
for otherwise it muft be eternal, the contrary whereof
is before evidenced. That then which once was not,
and now is, and consequently had a beginning of its
being, could not have it from it felf 5 for nothing hath
a power or activity of it felf to produce anything;
therefore that fecond being muft needs be produced
by the Firft Being $ the conferees whereof are thefe.

1. That all things except the Firft Caufe had a be
ginning of their being, and confequently there was no

Eternal Matter, out of which any thing was made.

2. That all Beings had their firft being from him
that is^the Firft Being. This is evident by what goes
before.

3. That the firft production of all things by the Firft
Being is purely and folely by way of Efficiency 5 and
not by derivation of fubftance from himfelf? tor that
is impoflibles his Effence is Immaterial and Indi-
-vifible.

4. The manner of this Efficiency, or his Caufality
is not any ad diftin& from himfelf, but only the mere
a& of his mere Will v which is eflentially the fame
with himfelf, and with his Infinite Power.

And herein the firft production of fecond Beings
differs from that manner of caufation, which is or
dinary in fubfequent productions of things .- for
the firft production of beings was an infinite motion,
w*. from a fimple not-being to a being, and therefore
was adted immediately by the Infinite Power and Will
of the Firft Caufe, there being no inftrument to be
ufed-, or if it had been, yet any inftrument had been in
finitely difproportionable to fuch a motion. But in the
fubfequent production of moft things, the matter pre-

exi(Ung>

C H A P. II. ^nd of our Selves. 29

exifting, and fo the motion not being a noncfie fimpli-
citer^ the caufation of the Firft CauiHs by inftruments
and fecond Caufes.

5. That as the fir ft produ&ionof all things was the
immediate aft of his will, fothe difpofiftg of all things
into that Order and frame, wherein they now are, was
the immediate Aft of his Will, and Power, and Wit
dom. This is evident upon a double ground , viz.
Firft becaufe whatfoever had its being from another,
had its ejfe tale from him. ^. It is not conceptible that
if all the things in the World had been put together,
they being all irrational fubftances , they fliould ever
have marihalled themfelyes into that order they are
in, unlefs the Firft Being had fo willed it. And
if it fliould be admitted that the Forms and Qualities
of the feveral beings would naturally have inclined them
to their feveral places and ftations, which though all
things had been wrapt together, would by degrees have
fevered and taken their places. That as it is impofli-
ble to imagine would ever have been, unlefs the
fubftances themfelves as well as their aftive qualities
had been divided : fo if it were granted, it were equally
to berefolved into the Will of the firft Being to put
fuch Forms, Qualities and Inclinations in things con
ducing to, and effecting fuch an order, as if that Or
der and Fabrick of things had been by the immediate
call of every thing into its Order and Rank by the
Firft Caufe.

6. Thar the produdion of Mankind efpecially was
the immediate work of the Firft Being. This is touched
before.

7- That all thefe Activities that are in Second
Caufes are put into them by the Firft Caufe, and they
work in the virtue of the Firft Caufe $ fo that although
the Effe&be not the immediate production of the Firft
Caufe, yet the Activity and Power, that is put in the

fecond

jo Of the Knowledge of God, P A R T L

fecond Caufe to work, is originally due to the Firft
Caufe. And hence it is that a more ignoble being doth
produce fometimes a being of a higher nature than it
felf, as the Earth produced! Vegetables, Putrefaction
Senfibles, becaufe the vigor and Activity that aufeth
it, was at firftput into the fecond caufes by the Firft :
fo that though they move uniformly , omnibus rette

difpojitis, yet they aft in vlrtttte Primt Caftfe.

8. Though Second Caufes work naturally and uni
formly for the raoft part, where all things are equally
difpofed, and this by the virtue of that A&ivity, which
by the will and Power of the Firft Caufe was at firft
put in them, yet this Adivity is managed and ordered
fo that it neither breaks the Law of its caufality or
motion, that was at firft put into it, noryetdifturbs
or diforders the ujiiyerfal fabrick of Nature , things
being at firft framed in that order, that each (hould be
a corrective to the other in cafe ©f exorbitancy , de hoc

infra.

9 From hence it follows that the conftant and uni
form Cowfc of Nature is not to be attributed to it felf,
but only to the Will of the Firft Caufe, that wills it
to continue in that frame , though he hath ordained
Means fubfervient to that end.

io. From hence it follows that as all things i**ttu
friwe owe their being to the will of the Firft Caufe,
foin attttfecttndo, vU. their continuance and fubfiftence
is due only, to that Will : they were made becaufe he
willed it, and they continue becaufe he wills it. And
this, as it is moft true in refpeft of the whole frame
of Nature, which hath no adequate means of its fub
fiftence, but the Will of the Firft Caufe 3 fp it is true
likewife, as in the beings , fo in the continued fub
fiftence of Second Caufes, which though they are, and
are fupported immediately by Second Caufes, Qualities
and concurrences, yet the A6tivity and Power , that

is

C H A P. II* and of our Selves. 2 r

is in thefe Second Caufes to produce or continue thefe
Effeds, is due to the Firft Caufe , and continues in
them by virtue of that Will, that at firft planted it in
them.

2. The Difpofag of all things to their fever al Ends, whe
ther remote or near, belongs to this Firft Caufe.

Every Intelle&ual Agent works for fomeEndoro-
ther, the Firft Caufe we have (hewed to be an Intel
lectual Agent 5 therefore what he works , he works
for fome End anfwerable to the Work and Worker-,
and it muft of neceffity be that he that is the Firft Caufe,
or Efficient of all things, muft needs be the appointer
of his own End in that Work.

The End, though it be laft in execution, is firft in
intention 3 for it moves the Agent to the work, or
otherwise, though he work not without an Event,
he doth it without an End. Now that which is firft in
Efficiency muft needs be the firft defigner of his own
End, which is buttherefult of his Work 3 A Second
Caufe, though he may have an End in his Caufation
proportionable to the caufality wherewith he is indued 5
yet as his Efficiency is fubordinate to, and derived from
the Efficiency of the Firft Caufe, fo muft his End be:
it may be an Ultimate End in refpeit of it, it is but in
terlocutory, or rather no End at all, in refpedof the
Firft Caufe, but only a means conducing to the Execu
tion of the End of the firit Caufe. When a paflionate
Ambitious or Covetous Man drives mainly and wholly
at the fatisfadion of thofe lufts as his End, and that End
draws out his activity and ftrength to compafsthem,
yet a wife Statefman , according to the convenience
or exigence of the Publick , can manage and or
der this Ambition , and the Satisfaction thereof unto
a higher End, which the other never fo much as
dream'd of.

As

3 2 Of the Knowledge of Ged, PA R T I.

As we therefore divide all Beings and Caufes into
Firft and Second, fo we diftinguifh all Ends into the
Ends of the Firft Caufe, and of Second Caufes. Touch
ing the End of the Firft Caufe, we fay it is twofold.

1. Thajt which is the End in rcfteft of timfilf. This
is nothing but the Satisfa&ion of his own Will. As
we mqftrefolve the being of all things into the Will
of the Firft Caufe in point of Efficiency, fo in this re-
fpe& we muft refolve all things into that fame Will
in point of Finality 5 and this is the moft adequate and
Ultimate refolution of all things, they are becaufe he
wills them to be. For the Firft Caufe, being^abfolutely
and infinitely Perfect and Good, cannot originally be
moved by any thing without him 5 that would import
a Paflibility, w*. to be moved and impulfed to any
thing by any thing without him 5 and an Imperfe&ion,
which might be fupplyed by the acquifition of that End,
for which he works : both thefe are neceffarily to be
admitted in any cafe, where any End extrinfecal to the
Efficient it felf is admitted : for i. the End hath an
impulfion or aftion upon the efficient, and ^. it necefla-
rily fuppofes a vacuity or emptinefs quoad hoc , which
fhall be fupplied with that End acquired, be it an End
of Supplement or Delight. Neither of thefe are pofli-
bly to be admitted in the Firft, who is an Infinite Good
commenfurate to the Infinite meafure of his own Will.
The Final Caufe then of all things is, He wills becaufe
He wills. His Glory is a confequence of his Work in
the Work, not the ultimate End of his Work, be
caufe nothing that he made can contribute ought to
his Glory or Happinefs.

2. Inrefpe&o/ the thing traduced, the ordination of
every particular thing to its particular End , either in
order to it felf, or to fome thing elfe, or both, the
Intermediate Ends of all things being different accor
ding to their feveral natures and the feveral difpenfa-

tions

CHAP. II. and of our Selves. | }

tionsof the Divine will. That this may be fo, iseyi-
dene upon the confideration of that Infinitenefs of Wif-
dom, Power and P-efence of the Firft Caufe, which
before is confiderecl : and that it muft be fo is like-
wife evident upon the confideration before expreffed,
vi*» that the Will of the Firft Caufe is the Caufe of
all beings and operations in the World: Nothing can
be, unleis he wills h to be: and this will muft peecb
be extended to every individual thing and motion in
the World, for as well as any might evade the deter
mination of his will, all things might.

There be three degrees of things, Natural , Con
tingent, and Voluntary .- Now the Means of carrying
tilings merely Natural to their feveral Ends, ordinarily
is that Rule and Order,' which he hath fet in things
Natural, and thofe Propenfions and Inclinations, which
are planted in things, to theobfervance of that Law,

NOW this hath a threefold reference to the Firft Caufe : ,
i. Of Pofition or giving-, for it is not imaginable
that this Rule was taken up by the things themfelves :
the Lw of Natnre, and the Frame, order and Courfe
of thing according to that Law, doth moft neceffarily
conclude a Lawgiver, and although the motion of the
Law or Rule of Nature is for the moft part uniform*
yet it doth in no fort follow that therefore it moved
not from a voluntary Agent. But though it in
finitely fpeaks his Wifdom, that did fo forefee and
order all things, that one uniform Law or Rule fhould
ferve, without any alteration •, for a change of a Rule
imports Imperfection in the Rule, arid a want of fore-
fight, in him that makes it, of thofe emergencies that
induce fuch an alteration. Now in as much as nothing
could be, but it was firft in the Will of the Firft
Caufe, and confequently in his Knowledg, all thofe
Propenfions, Rules and Orders of Nature, which he
hath put into things, are exactly fubfervient to

D thofe

24 Of the Knowledge of God, PART I.

thofe purpofes, aijid confequently to the effects produ
ced by it.

2. Of Concurrence with it , all things depending
upon the Firft Caufe, as well in the fupport as in the
Original of its fubfiftence.

3. Of Subordination to it. Hence it is that extraor
dinarily the Ordinary Rule of Nature is intermitted :
for though the moft exaCt' uniform Rule unalterable
in the leaft point may neverthelefs proceed from a
Free Agent, becaufe the uniformity of the Rule pro
ceeds not from it felf, but becaufe the Firft Caufe wills
It to be fo, and yet hath exactly fitted it to die bringing.
about his Ends ? yet becaufe Mankind is apt tomiftake,
fometimes there is an intermiffion or interruption of
that Courfe of Nature : this Subordination likewife
appears by the Direction and forming of it to fpecial
purpofes, wherein whiles the Second Caufe moves ac
cording to the Rule of Nature that is fet in it, yet by
the Concatenation and Conjuncture of other things,
which happily moved naturally thither, fome ftrange
effect is produced beyond the reach of that Natural
Agent : as when an Artificer, by conjuncture of feye-
ral things together, makes ufe of the natural motion
of the Lead poife to work a circular, or other ftrange
motion in a Clock or Engine.

Now the Law or Rule of Nature, as in divers other
particulars, ib in thefe it moft evidently fheweth it felf
to be nothing elfe but the Courfe, that the great Ma-
fter of the World hath put in things. .

i. Thofe Prppenfions that are in things for their
own Prefervation and Protection. Hence thofe mo
tions of Inanimate things as it were to their feveral
homes and ftations appointed by the Firft Caufe, Mul
tiplication of their kinds, Specifical Inclinations inci
dent to a whole kind.

z. The

CHAP* II. a »d of our Selves. 35

2. The Subferviency of one thing to the ufe and
exigence of another , wherein for the mod part the
more Imperfect is (till fubfervient to the more Per-
fed, and all to Man.

3. The Difpoiition of things in thofe places and
ranks as may be moft ufefuil, and as may heft pre
vent that diforder and confuiion, which contrary qua
lities would produce •, as appears in the Elements, in.
hurtful creatures.

4. The Subordination of the particular Inclinations,
and Difpofirions of any particular to the prevention of
that which is contrary to the Law of the univerfe.

5-. The admirable Concurrence of things indued
with contrary qualities and deitrudive each to other
in the conftitution of mixt bodies, ihewiag a hand thac<
tempers and overrules thern in their operations and
caufalities.

2. Contingent Effeds. In reality there is nothing in the
World Contingent, becaufe every thing that hath bin, is$
or (hall be, is predetermined by an immutable Will
of the Fir ft Being: But we therefore call a thing Con
tingent becaufe either we find no conftant Rule or de
termination of the immediate caufe to the production of
the effect, or an effect refulting out of the conjundion
of caufes that have no natural connexion . one with
another. Wheri the Prophet that prophelied againft
Bethel, returned back, met the Lion, and the Lion ile\v
him, here was a Voluntary Ad in the Prophet, vi*x
to go, a Contingent Ad in the meeting with the Lion,
a Natural Ad in the Lion to kill him; now becaufe
this death of the Prophet had no neceffary connexion
with all the caufes that concurred to it, neither had
the journey of the Prophet any neceflary connexion
with the walk of the Lion that they muft needs meet,
the death of the Prophet, though it had a kind of na
tural connexion with the next caufe that preceded it,

D 2, was

3<5 Of the Knowledge of God, P A R T I,

was in the eftimation of Men Contingent •, yet in re-
fpe&cf that predetermination that was of all this bufi-
nefs, (which was not therefore predetermined becaufe
fpoken by the old Prophet, who had only a revelation
of That counfel)the whole frame of this bufinefs was
neceflary, yet note that this predetermination did not
alter the nature of the intermediate caufes : the jour
ney of the Prophet was neverthelefs voluntary, the
meeting with the Lyon Contingent, the death of the
Prophet by the Lyon in effed: neceflary. 89 the Di
vine Predetermination of Effe&s predetermines diem
in their feveral Caufes, and takes not away the truth
of the denomination of Neceflary, Contingent , and
Voluntary : it predetermines the being of each 5 but the
being of the firft but to be neceflarily, becaufe it prede
termines it to depend upon a neceflary caufe , as the
Eclipfe of the Sun -7 it predetermines the being of the
fecond, but to be contingently, becaufe it predeter
mines it to be upon contingent andunconnexed caufes 5
it predetermines the third to be, but to be voluntarily,
becaufe it hath predetermined it to be upon a voluntary
caufe. All things to him have the fame neceflity of
being, though diftinguithed in their manner of being,
which are reprefented to our underftanding under
the notions of Neceflary, Contingent, and Volun
tary.

3. We have confidered the influence of the Firft
Caufe upon the creature in attu priwo, which is giving
it a being, or creation, and as to things Natural and
Contingent, in aftufecwdo, which is Providence or Go
vernment: Now concerning the relation that Man, the
only vifible Intelledual and Vol*nt*y being in the World,
[ hath] We muit premife to this confideration what
hath been partly obferved, viz.

i. That the firft difpofal of every thing to its feveral
End doth of right belong to the Hrft Caufe.

2. That

CHAP. II. and of our Selves. 37

2. That this End is twofold: i. In refpeft of the
Firft Caufe the mere fulfilling of his own Will: ^. In
refpedt of the Creatures : i. relatively one to another,
a Subordination of one thing to and for another, as the
more imperfect to the more perfect : ^. abfolutely, the
End that is planted in every thing is its own Preferva-
tion and Perfection.'

3. That as the implanted End of every thing is his
own being and perfection, fo the being of thirds be
ing different , both in nature and degrees of Excel
lence, fo are their Perfections different, the Perfection
of Animate above the Inanimate, the Perfection of
the Senfitive above the Animate, and of the Rational
above the Senfitive.

^ 4. That as the feveral Creatures are moved to their
feveral Prefervacions and Perfections, as to their fe
veral Ends, fothey have fuitable Inclinations, Difpo-
fitions and Motions placed in them conducive to thofe
Ends: as the Motions of Bodies to their feveral ftati-
ons-, the generation of Vegetables , and their attra
ction of fupplies of nourishment anfwerable to their
tempers 5 the fading of Senfitives, and affimilation of
the nourifhment to their own nature , fupplying the
decays thereof ^ Natural InftinCts of every fpecies to
avoid thofe things , places , and foods that are deftru-
titive , providing for varieties of Seafons , multiplica
tion of their Species •, and infinite the like, which is
nothing elfe but that Rule, Law or Means, that the
Firft Caufe hath put in them for the attaining that
End , which he hath put in them , w*. their Preferva-
tion and Perfection. And this is the great wlfdom, as
I may call it, of the Crcatttre, that it purfues that End,
by that Law, which the Firft Caufe hath given it.

Mankind hath fome things in him common with
other inferiour Beings , and in refpeCt thereof hath the
iaoie Natural End, v/*. the Prefervation of his Sub-

D 3 fiftencs

3 8 Of the Knowledge of Go A, PART I.

iiftence by the fame Law of Nature, which he doth,
and may , and ought to preferve , as other Creatures
do/ But if he have a higher degree of Being than other
Creatures , then confequently he hath thefe two things

different from other Creatures.

1. A higher End than other Creatures planted in
him by the Fir ft Caufe, whereinto he is , or fliould
be carried.

2. A higher and different Law given by the Firft Caufe
in order to that End ,« which whiles he follows he is
moft wife, becaufe moft .conformable to the Will of
his Maker, and moves to a fuitable End to himfelf,
by a fuitable "Means , and which when he declines, he
is more bruitilh than the Bead, becaufe he either
moves to no End, or by fuch a Rule, by which it is
impoifible he fhould attain it.

The Govclttfion then is , That Man was by the' Firft
Caufe made for an End anfvverable to his own Per-
fe&ion by fuch a Rule or Law as was by the Firft
-Caufe ordained to be coriducible to this End: That
therefore all other Ends and Perfections that are below
the uttermoft ihight and Perfection of Man may cpn-
fift with this End *7 for we are not to conceive fo im-
providently of the Firft Caute, that heihould put a
thing in fuch a degree of being, that the Ends and
Rules incident to any consideration of him fhould be
inconfiftent with his Supi earn End, all flood toge
ther 3 but if by any cafuahy it fhould fall out that there
were aa inconfiftency , all the Subordinate Endsmuft
give way to this Snpream End : That the purfuit of
this great End , whatfoever it is, by this Rule, is exad-
ly conformable to the Will oif the Firft Caufe 3 by
this, Man doth two works at once, Gods work and
his own : That this is the Great Bufinefs of Man , the
higheft adtofWifdom, deferves all his labour, ftudy,
and endeavour ? and all the reft of his Bufinefs in the

Work}

CHAP. III. and of our Selves. 39

World is either loft labour , or worfe, if npt fubfer-
vient to this great End.

We are therefore to enquire into thefe three things :
i. Wherein confifts the Eminence of the being of
Man above other Creatures * for without this vve can
not know that Perfection which mud be the objed of
his defire.

^ 2. What is this Perfection, that is thus to be cte-
fired and attained

3. By what Means, and how it is attainable.

• •

. — , - —,

CHAP. III.

Of Man , his Excellence above other Creatures.

TH E Goodnefs of the Wife Creator was communicated
ta his Efe&s y i. in giving them a Being, ^. -in
afligning to every thing a portion of Perfection in
themfelves anfvverable to the degree of their Being,

3. a Motion or Defire to the attaining and conferring
that Perfection, and consequently of their Being,
which is the Veffel wherein that Perfe&ion is Iield,

4. a Rule or Law wherewith it is indued to regulate
and direct and enable his Motions in the attainmg,.of
that Defire.

Thus we find in all Creatures below Man^ every thing
moving to its own Prefervation and Perfection by a
ftrong Defire and conftant Rule, and enjoying a kind of
Happinefs in the Fruition of that End , which the Firft
Caufe gave it as -its Portion : Nay in thq very Diffolu-
tion of the Creature, this is that which moves the in
gredients thereof to part themfelves , or concur in the
production of fome third thing, the thing corrupted
tfruggling neverthelefs as long as it can Co keep it fdf
entire, P 4

Of the f&owledge of Gad, PART I.

though in his lowef part he hath fqmewhat
common with other , efpecially fen-
i. e. 2. fible Creatures, and therefore in that
refpeft refembles them in his Mo
tions, Fruitions and Ends -7 yet he hath fomething that is
of a higher Gonftitutiqn, and confequently capable of a
higher Perfection , whereunto he moves as his End, by
d 'Law or Rule anfwerable to fo great an End, this;
latter being of a higher Frame, yet anfwerabje to that
in other Creaturers , which we call the Law of Na
ture, Inftind, or Natural Inclination.
The firft thing therefore examinable is, whercfy

ccjijtfls this Perfection of Man above other Creatures : And

queftionlefs that is in his Soul, which a&uates, animates,
and directs his Body : and therefore before we can
find out what is that End , that is anfwerable to the
Degree of Man's being , we muft enquire what this
Soul is , wherein Man's Perfection confifts , whereby
we fhall be able to meafure out what End will ferve it*

The Soul of Man is confiderable :

i. In its abfolute Effence we muft conclude it to be
an immaterial Immortal Subftance. This though it be
a certain truth , yet it is imp.oiTible naturally to de-
inonflrate it : the reafon is, becaufe nothing can come
fo our Underftandings demonftratively but either by
our Senfes, or by Difcourfe and Reafons deduced from
ifuch things as fo come to our Senfes. It is true the Firft
Caufe falls not under our Senfes, yet by neceflary
deduction [from what falls under our Senfes] we
necefTarily conclude, That he is , and in fome things,
What he is : but the Being of the Soul , as it is not
conipicuous to the Senfe, fo it is not Reducible by
Deriionftration ;' it is a Truth which is revealed at firft
fupernaturaliy , and afterwards tradudively, ' It is true
that when we have the knowledge of it, we may find
many reafons to fortifieit3 divers difficulties thereby

reconciled^

C H A p. Ill axd of our Selves. 4*

reconciled , which without that admitted were almoft
impoflible to be broken through-, which flings the
moft bold and adventurous finner or Atheift with an
invincible fufpicion of the truth of this Truths yet
I cannot find how merely by Natural Reafon a Man
canfirft find out the truth of this Propofition, That the
Soul is a Subftance Immaterial. We owe this truth in
its original to Divine Revelation , though when difco-
vered, the contribution of rectified Reafon may con
clude it at leaft probable,

But that being granted , it doth of neceflity follow,
that it is Immortal and Incorruptible : for that which
is Immaterial , is attus fimplex , which excludes a com-
pofition of Matter and Form, not SimpKciffinws, which
excludes the compofition ex Ente * Of this the A^W fatb

& Eflentia , or ex Aftn & Potentia. written a large Trxff ,

Now concerning thofe Reafons wkichbt
that conduce to prove the * Im- ^
mortality and Spirituality of the mddied
Souh

i. From the manner of its Operation:

1. In the Vnder ft anting, which though it takes its
rife from things that pafs through the Senfe, yet it re
fines them from their Materiality, concludes from
them things , which are not conveyed in by the Senfes,
abftrads , rifeth to the confideration and apprehenfion
of Spiritual Truths.

2. In the will* which is carried to affeft a Good
that falls not within the reach of Senfe, controlls
and commands the Senfual Appetite , takes it off from
thofe things which it purfuss as naturally and violently
as the hungry Lion doth his Prey, and impofeth a Law
of Reafon upon them.

3. From the Confdence , that ftartles at the commit
ting of a horrid Offeacc, though with the greateft fe-
crecy and outward fecurity in the World. Sed de Ins
latins infra. z. From

42 Of the Knowledge of God, PART I.

i. From the fxftice of God. It is queftionlefs certain,
that as God put in the feveral Inftinds and Propen-
fions in the inferior Creatures , whereby they are car
ried to their Ends 5 fo there was fome Rule given to
Man , that was aniwerable to the feveral dimenfions of
thofe Abilities he had above other Creatures, ™*. Un-
derftanding and Will. And queftipnlefs, as thofe Pro-
penliofls are internal to the inferiour Creatures , and
do not only rule their A&ions , but alfo their Inclina
tions, fo this Law that was given to Man, extended
not only to his outward Actions , but to thofe inward
Motions of his Soul , by the violation of the lead
part of which Law he incurred a Guilt, which is an
Obligation to Puniiliment , according to the Penalty
of this Law. Now it is itnpoifible that this Juftice
fliould be executed, confidering efpecially the outward
difpenfacion of things, without the Objed of this Ju
ftice furvived his Body.

3. From the mfdom ,of God, who furely gave not
his Creature an Underftanding that might arrive to
know him, a Will. rationally and ex deliberation^ to
obey him, and yet that all this fhould die with the
Body ! But who is fufficient for thefe things ?

Here is the firft Eminence then of Man above other
things, that he carries about him an Immaterial and
Immortal Soul, which furvives his Body, and this
neceffarily concludes that the Good, or End, or
anfwerable to this.Perfedlion, cannot be either

Material or Mortal.

i. Not - Material , becaufe it holds , not proportion
with that Nature and Receptibility of the Soul. And
from hence as it is mbft rational to conclude, that any
Object of the Senfe can never be that Good that the
Soul drives at , foit ismoft evident by two Experi
ments :

j.In

CHAP. III. and of otw Selves. 45

1. In the Wearinefs, Naufeoufnefs, and unfatif
fa&orinefs of them. If a Man had all the Wifdom
and Contrivance in the World, and the moft eager and
intenfe defire after thefe Objefts of Senfe , or the
Senfual Appetite, that can be imagined , and all thofe
Supplies and Opportunities that might conduce to
the filling of thele Defires , yet in the midft of thofe
Enjoyments he would find a Naufeoufnefs , a Satiety,
a Wearinefs. And that is the reafon that voluptuous
Men travel from one Pleafure to another. Which
though they are exquifitely proportionable to that
Senfe they are framed for, yet there is fomewhat wicl>
in, which is ftill erppty and craves, who cannot re-
liih nor taft thofe Enjoyments , and cries after fome-
thing that may be more futable to it , and the Man
not knowing what that is, travels Jfrom one thing to
another to find fomewhat to fatisfie that Defire, but
cannot till he light upon that Good that is Immaterial.

^. In that the more Spiritual the Objeft .is, the more
fatisfaCtion it breeds. Hence the Soul doth in effeft
Spiritualize all that cometh into it by abftradions and
rational deductions. And from hence among mere
natural Men , the Contemplative is the moft happy,
becaufe he fits his Soul with Food in fome meafure
anfvverable to it. And according to the kvity or
weight- vanity^ or reality of the Objed, this Enjoy
ment is diver fified.

2. ^v*f Mortal or perifhing. As the want of a pro
portion between the Immaterial nature of the Soul
and Material Objects, renders them unpleafing and
unfatisfadtory to the Soul 5 fo if there were a fuitable-
nefs between their Natures , yet if there were a fuic-
ablenefs in their Duration, it wants that which is ne-
ceflarily required to Happinefs , or an End anfwerable
ro the Soul, and that upon a double Reafon.

i. la

44 Of the Knowledge of God, PART !„

1. In the Fruition. The very Enjoyment of a fuir
able Good , which I am fure muft leave me , mingles
fear and preapprehenfion of the lofs of my prefent
Enjoyment, and confequently cannot poilibly be Hap-
pinefs. And from hence likewife grows that Vexa
tion, ^ which is dipt in the highcft Enjoyments : every
Man in the very Enjoyments, hath the prefent appre-
henfion of an inevitable future lofs of them , efpedally
in Death, which doth take away that poflibility of
farther uniting of external Objefls to Man.

2. In the Lofs of it. That cannot be a fuitable End
to an Immortal Being, that muft be fevered from it.

The Conclufion therefore of this Confideration is,
that the Wife Maker of Man , as he hath made him
a living corporeal Creature , did put into his hand fuch
a Good , as was common with other Creatures, which
he may juftly enjoy : fo, as he furniflied him with an
Immaterial Immortal Soul , Jie did order that Soul to
an End anfwerable to it felf , and above other Crea
tures, ™*. an Immaterial Immortal Good. And lefs
than this cannot be an End anfwerable to the Wifdom
of the Worker, nor value of the Work.

2. Thus concerning the Nature of the Soul •-, now
concerning the Faculties, whereby it is enabled to
move to that End. And thefe have a threefold *fe :

i. Firft they ferve as fit Receptacles to entertain,
and be united unto that Good , whidus the proper
End of the Soul , and hold fome proportion with that
Objeft, wherein the Happinefs of the Soul confifts-

2 They ferve as Receptacles to receive that Rule
or Law, which muft conduce to that End, and therefore
they are likewife fitted for that.

3. They ferve 3s Helps and Inftruments adively to
move to that End. Thefe three are feen likewife in in-
feriour Creatures : i. They have a Receptibility of that
Qood, which is anfwerable to their Nature: ^. A Re
ceptibility

CHAP. III. and of our Selves. 45

ceptfoility of that Inftinft , which is their Law, where
by they aredire&ed to that Good: 3. An Activity
in them to carry them on to that Good, according to
that Rule or Propenfion.

The two great Affections, that every Being is en
dued with, is the Truth of its being , and the Good-
nefs of it : Anfvverable to thofe are the two great t acui
ties or Powers of the Soul ? the Underftanding, which
is converfant about the former 3 and the Will , which
is converfant about the latter. Yet in the yery fame
Faculties both thefe are conjoyned under their diftind
Notions, the Underftanding taking into confidera-
tion the Truth of that which is propounded as Good,
and the Will being carried with a deiire to the Know
ledge of Truth as Good.

Now concerning the Vnderflandlng^ it hath a three
fold Power :

1. A Receptive or Pajjive Power, whereby it takes in
thofe Obje&s that are conveyed to it by an impref-
fion from without, whether it be by the ordinary and
natural way of the Senfe, or by a fupernatural im-
preflion, or by artificial means, as Speech, or Reading,
or other Signs. And thus it receives not only fimple
Apprehenfions, but likewife Complex, or Propofi-
tions Now without this receptive power, it were
impoffible for any knowledge to be in the Soul , be.
caufe our Knowledge is not by Intuition , as the Di
vine Knowledge is , but by reception of the thing
known, into the Soul. And hence it is plain, that afl
Knowledge is extrinfecal to the Souls for though it be
apta nata to receive the fpecies or objeft into it, yet
without fuch reception it cannot actually know "it.

2. A Retentive Power of the Object or Proportion
received. Without this it were impoffible for the
Difcurfive Power of the Underftanding to hammer any
thing out of it.

3. An

46 Of the Knowledge of God, PART L

3. AndfliveandDifcurjtvePower, whereby the Un
der (tending is able to work upon thofeObjeds thus recei
ved and retained, and deduce Conclutions and Conie-
quences from them : So that though the foundation of
this intelle&ual Motion be from thofe things that are
ioipreiied from without upon the Soul, yet when they
are once there, this active and difcurfive part of the Un-
derftanding can draw millions of Conclufions , create
millions of Mixtures, and entla rationis, which prefent
not themfelves at firft to the paflive Underftanding.

The Rule whereby this Adive Power of the Un-
derftanding works , is that we call Rcafw, which is but
a beam of the Divine Light, a part of the Image of
God in Man , and of fingular ufe in all his Adions,
if rightly ufed. De hoc infra.

Now as all Receptive or Paflive Powers are perfed-
ed by the receipt of the Objed which may fill that va
cuity, which is in the Power-, and as all Powers
are like wife perfeded by Ads and Habits 5 fo are
thefe Intelledual Powers 3 they have their feveral Ads
and Habits, whereby they are perfeded and moved :

i. Knowledge, and this I may call of two kinds :

i. Pafflve Knowledge, which anfwers to thePaffive
part of the Underftanding. Such is the Knowledge
of Simple Apprehenfions, which come through the Senfes,
and the Knowledge of Principles , and thefe are of two
kinds:

1. Such as are per fe mta, and without any Argu
mentation are fubfcribed unto , as many Principles in
the Mathematicks.

2. Such as are infcribed in the Heart of Man by the
Maker of Man. Thus without all queftion at firft,
God did indite his Law in the Heart of Man 5 but this
being not eflential to the Soul , though he retained his
Intelledual Soul 5 his Principles of this kind were ob
literated : and therefore it was the Mercy of God from

time

CHAP. III.. and, of our Selves* 47

time to time to inculcate them into Man's Pofterity.

Se d de hoc infra.

or Dlfcitrjive Knowledge. This bottoms

it ielf upon thofe limple apprehenfions ;, that are in the
Paifive Underftanding , and upon thofe Principles that
are in the Soul, and by purifying -things from their
materiality , abftra&ing , rifing from the Effed to the
Caufe , and fo downward , by the aid of that Light
and Rule of Reafon , which the God of Wifdom hath
put into the Soul , arrives to thofe Truths, that lie in
the Creature , as Gold in the Stone, beyond the reach
of Senfe to acquire.

Now in this refped the Underftanding of Man is
of vaft and bound lefs Capacity , and is capable to re
ceive all the things in the World, and nothing that is
finite can fatisfie it. And hence it is, that it moves
from one thing to another , to meet with fomewhat
that may fatisfie the vaft Comprehenfion of it. It is
true, the higher and more noble the Objed is that is
known, the more delight aud fatisfadion it gives: but
yet all is too ftrait and narrow to fatisfie it. If it
could meet with an Qbjed to which it might be united
perfectly , and that were large enough to fill it , then
this Faculty of the Underftanding in this ad of its
Knowledge had its Happineis, becaufe it then had
found that to which it mpft naturally moves , and
wherein it refts. Now nothing can do this,but the Firft
and infinite Truth. My Underftanding is as capable of
comprehending the whole Earth , as it is of a Tennis
Ball •-, and, could there be a means to unite the Object to
my Underftanding, were as capacious of the comprehea-
fion of the Compafs of the Heavens , as it is of either
of the former, yet when I had acquired that know
ledge, I fhould ftill have a vacuity , which might com
prehend a million of Heavens more : For my Urider-
padiog pares off the bulk of quantity, and the vafteft

body

48 Of the Kjiowk&ge of God, P A R t I.

body take up no more room in my Underftanding
than an atome. Therefore certainly I conclude that
the Wife God , that hath put my Understanding into
fuch a motion, that it cannot reft in the knowledge
of the Creature, and is too comprehenfive for it, hath
appointed himfelf to be the End of my Underftand
ing in this ad or habit of Knowledge, wherein I (hall
find an Objed infinitely more than anfwerable to the
value, worth, and comprehenfion of my Underftand-
ing. This then is the End , and confequently the Reft
and Happinefs in point of Knowledge , to know my
Creator.

^. wlfdom. This is nothing elfe , but found Reafon 5
and though it refped the whole Man , yet it princi
pally refides in the Underftanding. This is diverfi-
fied according to the different Objefts, about which ic
is converfant, and accordingly, gives the denomina
tion of a Wife Commander , a Wife Statefman, &€<
But that which is the adequate Wifdom of a Man,
denominates him a Wife Man. This confifts in three
things.

1. In the difcovery of the true and adequate End of
Man. Man hath feveral particular Ends , to which he
is ordained , though in feveral degrees and ftations 5
and every one of thefe Ends do, and may coniift one
with the other: but that Man, that arrives not to the
Ultimate and Supream End , hath not that Wifdom5
which is commenfurate to the Nature of Man*

2. The difcovery of the right Means and Rule ta
attain to that End. Man, as we have faid , hath feve
ral Ends , and feveral Means there are conducible to
that End. Confervation of the Com^ofmm^ is an End
common to Man and other Creatures 5 and in order
to this, he hath feveral Means conducing to this End*
as choice of his Diet, and moderation in it: Securing
himfelf from Injuries, and in order to this , acquiring

of

CHAP. III. and of -our Selves* ' I

of Riches, and Power, and Friends 5 Sealed Societies and
Commonwealths, arid in order to thefe Po!fdes;:Li\vs3
Trade, &c. Perpetuating of his kind by Propagation;
Thefe Ends , and thofe Means, whew known , do de
nominate a Man Wife '5 though" this AVifdom diffos
in degrees, according to the itv'eral values of thefe
Ends: But any, or all of thefe, do not rife: to 'than
Wifdom,that is the proportionable Wiiclom of a Man-,
becaufe thefe, as they ^re but temporary, and die with
the Man , ib they are but extrinfecal , and come not
up to the value of the Sou!. The Wifdcm ^anfwer-
ble to a Man, is that which orders him to his Ever-
lafting and Spiritual End, by! thofe Means:. that are
fuitable to it.

3. The due Profatttlon of this End by thefe Meinsi
There are three great Follies in the Actions :of;Maiu
kind :

i. In making that an End;of h& A&ions,: which. in
truth is not ,. but only a means1 in order to fohiething
elfe: for inftance, Riches are in truth, nothing but a
Means tending to our outward: prefervarion and Jbp-
port againft Injuries and Neceffities v the like ;of Ho
nour, and Power-, but -when1 a Man fhallmove" HDK
wards Riches, or Honour, or Power , to that eadlthac
he may be rich or great, here is a miftake and a foiiy
in refting in that as the End, which in trutkis- tidthing,
nor of no value, but in order xo' Prefer vation of h felf?
and of that Society wherein he is, and confequentlv
of himfelf.

^. In misapplying Means to .that End at which he
drives, which though the End be right, is folly 5 but:
if the End be miftaken, is double folly. He that makes
Riches his End , if he endeavour to attain it by playing
at Dice, or other unfit Means, he miffes both his
End , and Means of it.

50 Of the l&owkdge of Gody PART I.

3. In Profecution of inferioar Ends immoderately,
and without fubordination to higher Ends. The Wife
God hath fo ordered all things , efpecially Man , with
that order and fubordination , that all his Ends may be
profecuted by all due Means 3 yet one End , Means,
or Profecution, not injurious, but rather helpful to
another: and the want of diftindion in our Ends,
Means ,and Profecutioas, breeds that diforder,confufion
and folly among men in their actions and Ends. Meat
and Drink is neceffarily conducible to my prefervati
on-, I may, and by the Law of Nature am bound to
ufe it: Wealth and Riches are a means conducible to
provifion of thofe fupplies , and to the propulfion of
the injuries of neceflity and Men : Honour and Power
in Civil Societies, are conducible to the fupport and
well ordering of that Society, which is my defence
againft the Injuries that I may receive from another
man or men : All thefe may J~>e ufed , and all fo far
from hindering one another in my prefervation and
outward Felicity, that they are all conducible to the
fame End •, and not only fo, but may be confiftent with
the profecutipn of my high and fupream End, and affift-
ing to me in it, when I ufe them with fubordination to
it: But without this right uie of things to their own
Ends, and with their due Subordination, all things prove
unufeful and deftru&iye to it felf, and one to another':
My eating and drinking turn to Luxury and Excefs,
and become deftru&ive to me , and confume that
Wealth , which fhould be the provifion of my con
veniences, and my fupport againft Injuries: My pur-
fuit of Wealth turns to Coyetoufnefs and Sordidnefi,
whereby I ftraiten my felf in the fupply of my own
Conveniences, and lay my felf open to deteftation,
curfes, and envy of others-, whereby it is become the
means of my mine, which well difpenfed, might be
the means of my prefervation : My Honour and Power

is

C ri A p. III. axd of our Selves'. 5 1

is turned into vanity and tyranny , whereby I become
the envy , fcorn, and deteftation of that Society, where
in confifts my outward fafety , expofing my felf to be
ruined by the Society whereof I am a Member, and
the Society to the mine of others, by my improvident
managing of my Power. And in this inordinate pro-
fecution of any of them , without the due fubordi-
nation of all to my fupream End , I lofe my Happi-.
nefs , miferably mifpending the utmoft and heightof
my Endeavours to the attaining of that , which is
below me, and yet lofe the End , which may be had
by them , if purfued with due fubordinatiori to my
great End.

By what hath been premifed, we fee a double dif
ference: i. between bare Knowledge and Wifdom 5
*. between that Wifdom which is particular, and that
which is the Supream Wifdom*

The difference between the two former is, i. In
their Objeft-, though every Sdbile is the Objeft of
Knowledge , it is not of Wifdom. *. In the life 5
Many things are known only , that they may be
known 5 but Wifdom is in order to A£tion and ^Mo-
tion to the thing known, as profitable , or from it* as
hurtful 5 it is an aft of practical Underftanding 3 noc
purely Speculative.

The difference between the two latter : that tvhich
is particular Wifdom , is but temporary , fubfervient
principally to the Body, fubordinate, and when in
wants its due fubordination, proves irrational: but
the other is perpetual , becaufe fixed upon a perpetual
End, principally concerning the SouU fupream and
fimple without mixture of any thing in it below
Reafon*

3. Confclence. Which is a high aSt of the Under
ftanding 5 for as Wifdom looks and moves forward,
by the right Rule or Principle, to the right End, fo

E a Conference

5 2 Of the Knowledge of Gcd, P A n T I.

Conference looks backward, and meafures the ads
and motions of the Soul , by thefe Rules or Principles,

and COIliifts of three Propofitions :

i. It doth of neceiiity prefuppofe a Rule or Prin
ciple given unto Man, directing him in his motion to
his Supream End. We fee all things natural have
fpme Principle, Inflinft or Law, whereby they are car
ried to their feveral Ends and Operations: That which
is in them an Inftinft, was to Man a Law, becaufe be
ing indued with Underftanding and Will , he was
fufceptible of a Law , which inferiour Creatures were
not. Now as the interruption of that Law or Rule
in Natural things, brings an Obliquity and Irregularity
in their motions , and fo diverts them from that End,
to which otherwife they would arrive j fo the Violation
of this Law or Rule given to Man , doth at once fub-

je<5t him tO a threefold Mi f chief :

1 . A Lofs of that End , which the regular motion,
according to that Rule, which God gave him , would
have carried him unto : for the Wife God » having
difpofed all things to their Ends-, hath done it in, and
according to thofe ways, which he hath prefcribed
them to move in to thofe Ends.

2. A Deformity and Vncomelinefs contracted by the

violation of that Rule. When the Creatures came out
of God's hands , they were Good and Beautiful : that
Beauty and Goodnefs confifted in nothing elfe but a
Conformity to the Will of God in their Beings, Mo
tions, and Ends : if any of that Conformity be altered,
there arifeth prefently a Deformity , ufelefnefs and un-
comelinefs in the Creature. The fame it is with Man :
he received, queftionlefs, a Rule to live and move to a
jiioft fuitable End, and conformable to the Will of the
Firft Caufe, that ordered him to that End : as long as he
moves conformable to that Rule , he moves according
to the Will of his Maker, to a moft fuitable End : but

when

CHAP. III. and of our Selves. 53

when once he violates that Rule, he contrails a Defor
mity, Ataxy, and Uncomelinefs by fuch violation.

3. An Obligation to fome Pofitive Punishment annexed

to the violation of that Law : for let us fuppofe any
Creature, wanting Will and Underftanding, that did
nqtwithftanding , not move accorSing to this Rule, by
this he would moft clearly contract the two former,
viz,. Loft and Deformity : but where a Law is given
to a Creature endued with thefe Faculties, the viola
tion of the Law fo given , includes in it , not only a
Privative Offence , as I may call it , to which a Pri
vative Puniflimentmaybeanfiverable, but a Pofitive
Rebellion, Rejedion, and Difobedience to that Duty,
and Subjection he owes , and is enabled to perform
to his Maker : and therefore it is moft juft and ra
tional, that there fhould be added, as a Sanction to
that Law, fome Pofitive Penalty to revenge fuch a
violation , that as the Obedience to that Rule, would
carry a Man to a Pofitive Good , fo the Difobedience
thereunto fhould be followed with more than a bare
privation of that Good.

This then is the firft Prppofition , that is laid in the
Underftanding or Confcience, this or that is Com
manded to be done or omitted , as the Rule or Law
given by God , to carry me to my fupream End and
Happinefs, the violation whereof 5 fubjeds me to
Lois of that Happinefs, to a Deformity and Defers-
pance to the Will of my Maker , to the Curfe or
Sanction of that Law.

Without the knowledge of this Propofition , the
great work or aft of Confcience is afleep^ therefore
it is neceffarily to be prefuppofed, for it is the fupream
Refolution of all Obligation in the World , both of
Laws , Contrads and Oaths , as appears before. And
according as this Principle is either true or falfe,clear or
fiubious,fo are the a&ings, and conclufions of the Con-

E 3 fcience,

54 Qf the Knowledge of God, PART L

fci^nce, true or erroneous, quick or dull. It. con
cerns us therefore to enquire, How thefc Principles come

into tbff ZJnder -ftanding.

W^ find in the Creatures , feveral Inftin&s, inci
dent almoft to every Creature , which are connatural
with it : We may obferve likewife in Man , difpofi-
tions and inclinations of feveral kinds , common to
whole Nations, Climates, Families, which though
they incline the Men to actions and carriages , fuitable
to thofe feveral difpofitions, yet are not Laws or Prin
ciples of Nature.

Thefe Principles therefore of the Divine Law, called
Natural Principles of Confcience, are in the Under-
ftanding thefe ways :

1. Supernatwallj. Thus Almighty God did at firft
give Man a Copy of his Will, ihewed to his Under-
handing and Will , commanded him to obey it : and
this perfect difcovery he made at firft, and when it
decayed after the Fall of Man , it is evident he did by
Divine Infpiration and Revelation , reinforce and dif
cover it » as appears by the holy Hiftory.

2. Artificially, by Tradition, from the firft Man to
his Pofterity, and from one Man to another. For
though the firft Man loft much of his Light and Know
ledge , by the Fall, yet he was not without divers of
thofe Principles, which God at firft (hewed him.

3. Naturally 3 vi*. by the help of Reafon and
Pifcourfe, for although if a Man were bred up from
fris Infancy without any manner of Inftrudions, it
would be very difficult for him to take up of himfelf
any found Principles of Nature , yet I do believe
^hat the Divine Law given to Man , hath that Juftice
and agr^eablenefs to right Reafon, that when once
the motions of Reafon fiad any materials of Obferva-
tion to work upon, it would incline fuch a Man,
though weakly , to fome, though not all of thofe Di
vine

CHAP. III. andj)f our Selves. 5 5

vine Laws , which were firft perfeftly written in the
Heart of the firft Man. The Precepts of the Divine
Law, though they be not congenite with us, yet many
of them are fo rational , and hold fuch a conformity
with right Reafon, that Reafon exercifed, would light
upon fome of them. Hence feveral Nations, that we
know not ever to have had correfpondence one with
another , yet agree in many Natural Obfervations and
Cuftoms, as agreeing to the common Reafon of both,
and the Wife God having fo ordered the Bufinefs of
this World, that thofe Laws, which he gave to Man,
beft and moft rationally conduce tcy his Good here,
as well as hereafter , as is moft evident in the Precepts
of the Firft and fecond Tables. Thus much for the
firft Propofition of Confcience.

2 The fecond or Minor Propofition of Confcience,
is the ftating of what I have done, whether in Con
formity or Violation of that Law , which is nothing
but a Reflex aft of the Soul , looking into the Intel-
leftual Memory , and impartially ftating what I have
done. And by this a Man may fee that the Divine
Law doth not look at all upon the outward ad , as
the violation or performance of it , but fo far forth
only, as it is an effeft of the Soul and Will. And
hence it is , that the judgment of the Confcience looks
upon the work within. It is true when the aft of"
the Will is full and compleat , it is teftified by the
outward aftion , but it is not the outward aftion that
makes the violation or performance. This then is the
fecond Propofition or Affumption, This or that I have
done or omitted.

3- The third Propofition rs the Conclufion , either
of acquittal or condemnation , of obligation to that
Guilt, which arifeth upon the breach of that Law,
Lofs of my End, Deformity, and liablenefs to the
Curfo

E 4 Thus

§6 Of the Knowledge of God, PART I.

Thu; far. concerning the Underftanding, and the
Afe of it ,' the fecond great Faculty is the will* where
by, the Soul, js moved to the Defire and Profecutioq
qf that whicli is Good. It is true, that all Powers carry
with^ them' a Natural Appetite or Motion to that
which is thepbjedt of that Power, and confequently
comes under the Name and Notion of Good : the Un-
cserfbmding naturally moves to know its Object , as to
a Good fuitable to that Power : the Senfes move to
their Objedsj the Eye is not fatisfied with Seeing, nor
the Ear with Hearing : die Natural Appetite moves to,
the enjoyment of fuch a Good , as may fill and anfwer
the want or exigence of the thing that hath that Appe
tite. But the difference between the Motions of the Will
and other Faculties, is confiderable in two things :

i. In the otjeft. Generally the Objeft of the Will
}s Good : and this diftinguifheth it from the Under
ftanding 5 whofe Objeft is Truth : fo that though the
fame thing is theObjedof both, yet thofe Faculties
fatten upon it under feveral Notions, as the fame
body may be the object of my Eye as coloured , an4
of my Touch as hard : and though Good and Good-
nefs is an Object of my Underftanding, as a sdti/e,
\\?hereby my Underftanding examines the Truth , the
Nature , the Circumftances , the Degrees , the Suit-
ablenefs of it ^ yet it is an Objeft of my Will , as ap-
petible or defiraole , which is nothing elfe , but the
motion of the Soul to Union with that it concludes to
be Good, and fuch a Good hath thefe Qualities .-

i. It muft be a Pojpble Good : and this Iiath a
double Reafon: i. Becaufe this is an Inclination put
into the Soul by the Wife Maker of the Soul , who
never did any thing in vain 3 and therefore never puf
?ny motion in any thing , to fuch a thing which is un
attainable ex' vtttira rei: It is true de fatto it may fall
gat that Good to which the Soul is moved j may not

bia

CHAP. III. and of our Selves. 57

be attained by reafon of fome extrinfecal interveni-
ence -, and yet ex natura rel the Good may be attainable.
*. Becaufe the Will is a Rational Faculty, and though
of ic felf , it moves indeterminately to all Good , yet
\vhen it moves to any determinate Objeft , in moves
upon the prededfion of the rational llnderftanding :
Now it were a mere irrational aft to move , and im-
poffible thing that it fhould move to that which the
Understanding doth not in fome fort conclude potfible
to attain : for the end of Defire is union to the thing
defired ? 2nd were there not a PofTibility of Union
concluded in the Understanding , there would be an
impoflibility to will it, or move after it.

^. It muft be a Sntdlt Good to the Exigence , Na
ture and Condition of the Subjed that defires it : i. To
the Exigence of the Subject: And this is evident in all
motions of all things : they move to that vvhich is ape
to fill up and fupply that vacuity, which is in the thing
defiring it , even in natural , as well as rational Ap
petites : the Hungry Man his Appetite is not for
Clothes, but Food, *. According to the Condition of
the Subjeft : A Senfitive Appetite moves to a Sen-
(itive Good, and a Rational, to a Rational Good 5
and an Immortal , to an Immortal Good. And al
though Man cpnfifts of feveral Pieces, and therefore
hath feveral Exigences and Conditions, and confequent-
ly moves to feveral Ends anfwerable thereunto , and
the Will is carried to thofe Ends: yet when the Will
is rationally and regularly moved , it moves to the
Inferiour Ends or Good , with fubordination to that
whch is the Greateft Good , and therefore refts not in
them , nor is fatisfied with them : Nay , though by
reafon of Ignorance or other Accident it miftake , or
know not, or forget its Supream End, it takes no
full Satisfaftion in thofe Inferiour Goods : Though ic
(aiow not what to defire , yec in all the Enjoyments

of

58 Of the Knowledge of God, PART I.

of thefeinferiourDefires, it finds that it hath not what
it fliould , and that breeds difcontent, wearinefs, and
changeable purfuits of empty and unfatisfying pleafures
and profits, and contentments.
Now the Will is carried to its Objeft, by a double

Principle of Motion :

1. Original: That Great and Wife ^God , that hath
put in all things , Inclinations to their feveral Ends ,
hath put this will in Man, to move to his End : wherein
he hath at once fulfilled his own Will 5 He did it be-
caufe it pleafed him 5 and led Man to his Happinefs 5
for this we may moft clearly fee in the Frame of all
things -7 His Wifdom and his Goodnefs is fuch, that
the Duty and the Happinefs of his Creature, are never
fevered , When the Creature moves to the fulfilling
of his Maker's Will , he moves in the fame ad: to his
own Perfection and Happinefs.

2. Immediate: The Underftanding is the Seat
where God hath fet his^Light > the Light of Reafon :
the Decifion or Determination of Reaton is, or fhould
be, the Guide of our Will : Now the Determination of
ReAfon and Vnder ft ending is twofold:

i. General, That whatfoever tends to the Good of
the Subjed, is to be defired and profecuted , and that
according to the feveral degrees of that Good , accord
ingly ought the defire and profecution to be : if there
be two Goods propounded, the one more perfed,
univerfal, &c. than the other , then though both may
be purfued, yet this with fubordination to that.

z. Special] Specificating and determining this or
that to be Good, and giving the degrees thereof,
which is or fliould be the meafure of the motion oi
che Will. This is the laft a<5t of the Practical Under
ftanding : For though all Good be the Objeft of the
Will in its Latitude, yet the Will fattens particularly
upon that Good , which by the Underftapding is pre

CHAP. III. and of our Selves. 59

fented to be his Chiefeft Good : and in order to the
Union unto this Good , is the Motion of the Will 5
and fabfervient to this Motion , are the feveral Paf-
lions and Affedtions of the Soul , which are but the
impreffions of the a&ions of the Will upon the Blood
and Spirits , whereby ^the ^Will exciteth and produ-
ceth thofe external actions in the body 5 which tend to
the execution of its commands , and therefore I omic
them.
Upon what hath been faid , may appear, wherein

lies the immediate Cattfe of Alans mifcarriage to his Su-

pream End : It lies in the Defers of his Underftand-
ing and his Will.

i. For his Vnderftandinz : If this hath either no Light^
or a falfe Light, the Will is mifguided : The Soul
of Man will be moving to fome thing or other un
der the notion of Goods this fets the Underftanding
a work, which, if not rightly Principled, takes up that
for his Good , which either the temper and conflitu-
tion of the body and flefhly appetite, or the prefent
opportunity fuggefts and affefts, and puts the inten
tion of the Will upon it 3 as Pleafures , or Profits, or
Honours , or empty Speculations : and yet in the pur-
fuit of thefe a Man (that hath almofl any Intellectual^
chough it may be he arrive not to the true and pofi-
tive Knowledge of what is his Supream End ) molt
commonly finds, that this is not 5 and though fome-
times he knows not why, yet he is fick and weary of
them, as unfatisfying and deceiving things 9 wheraas
the true caufe is that difproportion they bear to the
nature of the Soul, and are not that End, to which it is
ordained and would move, if it knew it, and how to
attain it. Again, though the Underftanding doth fome-
times find, that thefe are not the things will make me
happy ? but I fpy the true and Everlafting Happinefs?
yet the Convi&ion is not fo ftrong and evident , than
v " ic

60 Of the l&mlcdge of God, PART L,

it dares conclude the purfuit thereof to be preferred
before the prefent Enjoyment of thofe delights, which
we are fure of: and from hence it comes to pafs , that
the competition of thefe prefent Enjoyments ^vvill
foon ftarve and famifh thefe uncompleat Convidions,
and all purfuits in the Will of them. Thefe and the
like defefts happen in the Underftanding.

2. In the witt) which hath loft her Liberty to fol
low her Light , and is captivated by the Senfual Ap
petite. The Underftanding, being rightly inligbt-
ned, prefentsto the Will feveral Ends •, the Subordi
nate Ends, Prefer vation of the Cmpofitum by Meat and
Drink, acquifition of Wealth, to provide thefe Conve-
niences,obtaining of Power to fecure that Wealth-, the
Supream End, Bleffednefs, and that wherein it confifts*
fhews the Will, that the Value of thefe Ends muft be
the meafure of her purfuit of them , w*. with fubor-
dination to the Supream End in order to it, and bids
her beware of turning the Subordinate Ends to Ulti
mate Ends : But the Senfual Appetite , either before
the Counfel of the Underftanding, hath precipitated
the Will into -a violent purfuit of thofe prefent and
fenfible Goods , of fo bewitched her after in the enr
joyment thereof, that it can no more liften to the en
tertainment of the purfuit of a future Spiritual Good,
than if it had no Reafon : the Beaft in Man hath got
the Man upon his Backhand runs away with him,
contrary to the cries and dictates even of Reafon that
(hould rule it. And of thefe and the like defe&s , all
Mankind is fick , both in his Underftanding and Will,
9nd cured we muft be, before we can clearly and^uni-
formly move tp^r Svf ream End y which, what it is,
is the next Inquiry,

CHAP,

C H A p. IV. and of our Selves. 6\

CHAP. IV.

Of the Sitpretun End, of Man.

WH AT is that Good for the Sons of Men ? as it
^was the greateft Inquiry of the Wifeft of Men,
fo it is that Problem that hath tortured the Wits, and
wearied the purfuits of moft of the Children of Men,
that have been in the World. The universality of the
queffion grows from that reftlefs motion in the Soul
of Man after fome End , which puts every Man at laft,
upoil the profecution of fomewhat as his End , though
it may be not upon the fpeculative and critical inquiry
concerning it.' As the ordinary rational faculty of the
Soul, teacheth a Man to conclude rationally , though
he have not that artificial Reafon of Reafon, which
is acquired by fpeculation and ftudy. And as this is
the caufe that puts' many upon the Inquiry , and all
upon the Profecution of fome End , fo the difficulty
of the Deciiion doth produce that variety of Judge
ments and Practice concerning this , which are impof-
fible all to be found and true , but poffibly they may
be all falfe,inas much as there can be but oneSupream
Good and adequate End of Man , which is his Hap-
pinefs. And from hence it is, that amongft the fe-
veral determinations of Men concerning this matter,
each dp abundantly convince the other , ^to be errors
and miftakes , and though none do fufficiently fatisfie
and convince a Man., that it is the right, yet doth
abundantly fatisfie, that the adverfe Opinion is mi-
ftaken concerning this Point , becaufe the Truth is but
one, the reft are all Errors 5 and though fome carry
more likelihood of Reafon than others, yet it carries

fo

62 Of the Knowledge of God, P A R T L

fo much diftance from Truth, that it is difcernable not
to be the Truth , and the miftake is not only evident
to Reafon, bus even to Senfe it felf. That Man
that would go about to perfwade me , that Happinefs
confifts in Corporal Pleafures, outward good of
Body or Fortune, Wealth or Honours, Knowledge
of all created Beings, praftice of Moral Virtues, &c.
I need no other conyiftion of the falfity of thefe, but
this , That in the midft of any , or all of thefe , I ftill
find thofe affeftions in my Soul , that cannot confift
with Happinefs, but mingles Mifery with this thia and
empty Happinefs •'

j. Defire of fomewhat moi;e, or fomewhat elfe,
which I have not , which arifeth not from the Good-
nefs of what I enjoy, but from the Emptinefs
Narrownefs of it.

*. Confequently Grief for what I want , and have
not.

3. Fear of Lofs of what I have.

And never any Man in this World, in all the
joyments he ever had , or was capable of, except that
which we now intend to fpeak of, but in the midft
of all, had thefe three Affe&ions about him , actually
working, which can never confift with Happinefs.

Now the general Grounds of thefe miftakes in the
pra&ice of Men is , i . The Error of their Judgment,
2. The Imfetns or force of the Senfual Appetite,
which precipitates and captivates their Judgment. The
Speculative Error arifeth from Ignorance,

i. Of the Subject, Man-, for let it be but once
granted , that the Soul of Man is an Intellectual Im
mortal ^Subftance, all thofe Opinions, which place
Happirifefs in this Life, will be convinced clearly
falfe and^ vain. But though the Knowledge of this
be fufficient to tell me what is not my Happinefs,
That no temporal thing , no carnal pleafure, no

con-

CHAP. IV- and of our Selves. 6$

contemplation of the Creature is commenfurate to the
Nature and duration of the Soul , which is the beft
part of Man, and confequendy is not, nor can be his
End. Yet this, though it take him off from the wrong
ways, it fets him not in the right way , but leaves him
at a ftand. Therefore

2. The fecpnd Impediment, is the Ignorance of the
Objed of this Happinefs , the want of the Know
ledge of God , which is the only Obje6t of all our
Happinefs : the proof and demonftration whereof,
enfues.

By what hath been before faid, it is evident,

i. That by the Wife appointment of God , every

thing is ordained to an End, to which it moves.
^. That this End is fuch a Good , as is anfwerable

to the perfection of the Creature, which moves to it: a

meer Natural Agent moves to a Natural End, a Sen-

fitive, to a Senfible Good.

3. That the higheft Perfection of the reafonable
Creature, confifts in his reafonable Soul , by which he
is a large degree above the Senfitives.

Therefore to find OUt, Wherein that Goodconftfts, that

is the End of Man , we muft take meafure of the Soul,
wherein confifts Man's Perfection 5 and Vv hen or
Where we can find a Good commenfurate to the Soul,
there, and there only can we fix Man's Happinefs.

i. The Soul of Man is Immaterial, and confequent-
ly, that wherein confifts Happinefs , cannot be
Material. This takes off all Senfible ObjeCts, as
Pleafures, Wealth, Outward Pomp, nay, all the vi-
fible Creatures, from being the ObjeCt of Man's Feli
city. It is as impoflible to fatisfie a Spirit with thefe
things, as it is to feed a Body with a Spirit: they
hold not a proportion or conformity one to another.
And from hence it is, that in that (mail (lender ufe
that the Soul makes of the Creature, as it cannot en
ter

64 Of the Knowledge of God, P A R f I.

ter into the Soul , till it be fpiritualized in the

which are refined more and more , the nearer they

come to the Soul, firft in the Organ, then in the

Phantafi'e , fo neither can the Soul make ufe of them

to any purpofe, being received, till by abftra&ion it

hath made them of the fame nafure with her felf. And

from this difproportion between the Soul and thofe

external Enjoyments , do arife that Unfatisfa&orinefs,

that comes by them to the Soul : for though they are

ufeful to the Body and the outward Man, and therefore

they are deferable by the Soul it felf, in order to that

End, yet they reach not fo far as the Soul, their End

falls fhort of it 5 2nd hence it is, that the Soul refts

not in the enjoyment of them, nay, though it fee not

its proper End , yet it finds a mnfcum in the excefs of

thefe, and therefore is reftlefs, and moves from one

Pleafure to another. And this is likewife the reafon,

why every outward Pleafure is greater in the Expefta-

tion, than in the Fruition , becaufe the Imagination of

the Soul , which is the Creature that the Soul forms,

can bring it nearer to the Soul than the Creature,

when it is enjoyed , can come : and this Imagination,

as it doth delude the Soul , fo it likewife takes off

much of that Content which may be lawfully found

and ufed in the Creature 5 it makes the Purfuit too

eager, and Fruition flat, in that it was over expe&ed.

v-The Soul of Man is confequently Immortal, and
its Felicity cannot therefore confift in that which can
not be co- extended with it. Were there a Good
imaginable, that in its own nature , held proportion
with the value of the Soul, and yet were periihable, ic
were impoffible, that in the enjoyment of this Good,
could the Felicity of the Soul confift : and that upon
thefe Reafons,

i. Becaufe the Duration of the Soul, is not divifible
and fucceflive, taking it apart from the Body : A tem

porary

til A* P. IVe and of our Selves.

porary Felicity would be no Felicity. :It; is true, we
meafure out our time by parcels, as .years, and weeks^
and days , and hours, and minutes, but the Soul doth
not f(n for though the duration thereof is not firnply
indivisible, as in the Duration of Eternity, yet it is
far more fwift than ours, and fo would be almoft in-
fenfible of a temporary Good, though of long con
tinuance.

2. Becaufe the determination of that Good ,- would
confequently determine its Felicity, fo it can be no
perfeft Happinefs.

3. The very enjoyment of a moft perfeft Goo&i
that the Soul looks upoa as determinable , is in that
very enjoyment mingleji with a difconrent, grief, and
fear, which are ^bundMtflyfufficienttorob the Soul of
Felicity in that very enjoyment, when the Soul (hall
be taken up with fuch fad preapprehenfions and pre-
expedtations as thefe: "I now enjoy a goodanfwer-
<c able to my defires , %ti$ that fills up every the leafi
"vacuity and craving of my Will-, yet I forefee
*' that it is not lafting, a time muft come- when I mutt
iC lofe it , and it will die under my hand; and yet my
4< Immortal Being ihall have continuance' to all Eter-
" nity, when my prefent Enjoyment fhall terve but to
Cc inereafe my emptinefs and mifery with thefenfeof
" what I had, and loft. This Hand-writing upon the
Wall, is enough to turn the higheft®j6yment? thk
is but temporary , into bitternefs in i;he very enjoy
ment, much more thofe vain and thiri Pleafures of
this World, that never came near the Soul, but in a

requited

3. It muft be a Good divided In Its 'own Nature front

ike Sent. There can nothing be the Enjfahd Supream
Good to it felf, but the Firft Caufe^^hich alone is

F felf-

66 Of the Kjwtlcdge of God, PART!.

felf-fuffident : And that is ntanifeft in the Motions of
the Soul', for if it felf wer6 the End of it felf , it
hath its End , and confequently, would ceafe to moves
but it is evident, that the Soul is not aPureAft, but
receptive of fomething diftinft from it felf, to which
it moves, as to its End and Perfection.

4. It muft be a True and Real G»od: for fince the
Perfection of the Soul , cpnfifts in thefe two adive
Faculties, the Underftanding, whofe Objed is Truth,
and the Will •, and the principal ufe of every Faculty,
is in order to the Supream End of the Soul , which
is his Sftmmum Bomm^ it isneceflary, that that which
is purfued by the Will, as Good , fliould. likewife be
entei tained by the Underftanding, as True •, and the
higheft Perfedion of the Underftanding, // about the
Truth of that which is the Supream Good $ becaufe
that Truth is the SuprearcvTruth. The Truth of this
Goodnefs (lands in oppofition, i to that which feems
to be Good, and is not at all 5 fuch are meerly ima
ginary and phantaftical Goods , when the Soul works
aa imaginary Good, and then works it felf into the
belief of it: ^. to that, which having a being, feems
to be good, and is not : 3. to that, which though it be
good, feems to be the Supream Good , but is not. It
' muft therefore be an Intellectual Real Good.

5:. It muft be an Infinite ^ndVnherfat Good. The

former qualifications , though each exclude fomething,
yet none excludes all Creatures from being the Su
pream End of the Soul: Angels and Spirits are Im
material, Immortal, Intellectual Good, yet they want
this one qualification, without which it is impof-
fible, that there can be the Objed:, wherein con-
fifts true Happinefs. The reafon is this, becaufe no
thing ibelow an Infinite Good , can fatisfie the infinite
motion of the Soul. The motion and comprehenfion
of the Underitanding , though actually , it doth not

underftand

C HA P. I VY and of oxr Selves 67

underftand all things finite, ic may comprehend all
finite things in the World: which is clearly evidenced!
by Experience : the moft knowing Man in the World
hath as much room for more Knowledge , as he had
before he knew any thing : if a Man therefore knew
all the finite things in the World , yet were not the
Underftanding (o filled , but were there more to be
known , he would have room for it, and confequently
a defire to it : Nothing then can fill and fatiate the
Underftanding,but Infimtenefsryet we are not therefore
to conclude , that the Underftanding is commenfurate
to the infinite nature of the Firft Being: no, that hath
an a&ual Plenitude beyond the comprehenficn of tha
Underftanding : but the meaning is, God hath placed in
the Soul of Man an Underftanding potentially infinite,
that cannot be filled with what is actually finite * as all
Creatures are. And as the Motion of the Underftand
ing is infinite and reftlefs, till it be filled with him
that fills all in all , fo is the Motion of the Will $ no
thing below an infinite Good can fatisfie it. And
now* as we have argued upward from the Capacity
and Vaftnefs of the Soul and its Faculties, than no
thing below an infinite Good can be its End $ fo we
rnuft argue downward too : The Great and Wife
Creator, who hath the difpofition of all things to their
Ends , and who in his Infinite Wifdom , hath put mo^
tions and capacities in all things, conducing and fit
for thofe Ends, for which he hath ordained them,
hath appointed himfelf to be the End of his- Immortal
Creature , and therefore hath put in the Soul, a Capa
city too large for any thing below himfelf * and Mo
tions reftlds in any thing, but himfelf The CovdufaM
therefore is, the Immortal Invifible Creator of alf
things , that is infinite in Goodnefs and Truth $ hath
been pleafed to appoint himfelf to be the End of MM^
wherein confifts his Supream Good.

F * But

68 Of the Knowledge of God, P A k T I.

But it may be here confiderable , How God can le

the adequate Otytt of Alans Felicity , fi*iH& Man confifls
ef a Soul and Body united , which was ordained to an End
of Happinefs as well as the Soul ? To Omit the COnfide-

ration of the Re&rredion , de qua infra , I do con*
ceivethat God is the adequate Objeft of Man's Hap
pinefs, in refped cf his Cowppfitttm, as well as fingly
of his Soul , though in a different way of Communi
cation : The Communication of himfelf to the Soul, is
more immediate and fublime : the Communication to
the Body and Compofitum, mediate by Second Caufes,
enabling and blefling their operations. And I cannot
queftion, but in the firft Creation, when the Soul en
joyed God as the Obje&of her Happinefs, the whole
Cempofitftm did partake of that influence in communi
cations of Happinefs anfwerable to every exigence and
degree of its being. Sed de hoc Infra.

Now in as much as the Firft Caufe, is the laft End of
Man, and the only Objeft of his Happinefs, it remains

to be inquired what this Happinefs is, Qltke Formal Reafon

of it : for it is potfible , that there may be a Subject
capable of Happinefs, and a Being that may be pro
portionable to that Capacity , yet the Subject not
truly happy. The Beatitude therefore of the Soul con-

fifts in the Vnion of the Seul unto this Qfy& of his Hap*
pinefs: and this Union prefuppofeth z double att:

i. An ad: or Pyopenfan in the Soul , moving it unto
God , as to its End and Perfe&ion : and as the Great
Creator did appoint himfelf to be the End of this his
rational Creature , fo he implanted in him a Propen-
fionand Motion in him to that End 3 and .that Propen-
fion and Motion is not a meer natural Inclination , but
arifeth from the fitnefs of thofe high Faculties of Un-
derftanding and Will for fo excellent an Objeft. In
thefe he hath placed a Capacity or Receptibility jn
fome meafure of himfelf: and as every Power is ordain
ed

CHAP. IVY • and, of our Selves. 69

ed in reference to fomething elfe, that may actuate and
perfect it, and consequently moves after that Object
whereunto it is ordained , fo this Receptibility, which
God hath placed in the Soul, doth, or at leaft naturally
(hould, move to that Objeft , which alone can fill its
vacuities and receptivenefs.

2. In as much as God is a Free Agent , though he
gave the Soul thefe Faculties , yet fo much is .his Be
ing and Perfection beyond the reach and attainment
of any finite Being, that this Motion of the Soul can
never overtake his Happinefs , unlefs there be like-

wife an aft of Condefccnfion and Communion of himfelf

to the Soul : therefore there is neceflarily required to
the Happinefs of the Soul a Communication by
God unto the Soul : And by this reciprocal ad,
i. of the Soul to God, as the only perfection of it,
^. of God to the Soul , filling the defires thereof with
himfelf, this Union and Happinefs is wrought. This
Communication by God,is not of his Effence or Being,
for that is incommunicable, and cannot be mingled with
any Creature, but as objectives and for a fuller expli
cation of this, God is pleafed to communicate himfelf
to the Soul , according to the nature of thefe great
Faculties, which he hath planted in it, vi*.. the Un-
derftanding and the Will. And as without relation
to both thefe, it is ioipoflible that Man fliouidbs
truly happy 3 fo if both thefe be fully (atisfied , there
cannot want any thing to compleat his Happinefs , be-
caufe there is no other Faculty in the Sou! , which caij
receive any further portion of Happinels.

I. The Communication of God totks fjnfarfi twAing, is that

whereby he fills the fame with, the Knowledge and fight
pf himfelf. Here the Underftanding hath on objeft that
fatisfies and fills all the reftlefs motions of it» whereiii
he reads thp fatisfaftion of all his doubts and inqui-
wherein, though upon the firft view, it fiads more

P 3

yo Of the t&owledge of God, PART I,

than enough to fill its yafteft comprehenfion 5 yet ever
ry atome of its duration , makes new ciifcpveries of
what it thought it wanted not , the Object being infi
nitely too large for all the fucceflive actings of created
Underftanding, to attain unto , much lefs in one a& 5
£n Objeft wherein the Underftanding finds not only
amplitude , but unimaginable delight , whiles it ga-
zeth oh an infinite Perfedions an Objeft, which by
the fame aft fills and -inlargeth the Faculty and Capa?
city of the Underftanding, wherein the Underftandr
ing , though it enjoy his Objedt is not fatiated > but ic
refts in it, is not tiri$ with it. Every Power, in the
enjoyment of its full and adequate Objeft, hath Com
placency a':d acquiefcence* which neverthelefs is no
thing elfe, but a circular and reciprocal motion be-r
tween the Objeft and the Power : the Power is mor
yed with a full defire to the Obje<3, the Objed being
enjoyed , returns it felf adequately to the defire , and
this is fo fwift and imperceptible a motion , ttet it is
piled the Reft of that Power. Thus it is with the
Underftanding, when it hath attained the knowledge
of fome excellent Art or Qbjed belo\y 5 It is true,
this breeds fome delight, but becaufe the Object that
is known, is not adequate to the extent of the Vty-
derftanding, it returns not an anfwerabje return to the
Underftanding 5 and therefore, though it take fome
delight in it , yet it is but faint and weak, but at ut-
moft? it refts not in it , but moves to fomething elfe :
but this Objed is more than adequate to the largeft
pnderftanding, and therefore when the Uqderftand-
jng is fille'd with it, it cannot choofe but reft in ic with
the moft abfohte complacence and delight > that thaf
jpower is capable of.

2. But though the Underftanding were able to read

all the Infinite Perfections of God , yet if that other

jgreat Faculty be not (atisficd, as it is impoffible the

* Sou{

CHAP. IV. a»d of our Selves. 71

Soul ihould be compleatly happy , fo it is pofllble , it
may be extreamly miferable, if whiles the Under-
fhnding contemplated the Greatnefs, Power, and
Goodnefs of God, the Soul ihould not partake of it,
but that Power ingage againft it : Therefore the fecond
part of the Happinefs of the Soul , is the Communication
of that Goednefi of God to the Soul, whereof it is capable,
and which the will deferts , by letting in upon the Soul
the beams and light of hisjLove, his favour, his ac»
ceptation , his delight in the Soul, whereby as the Soul
moft eagerly moves to him as his Chiefeft Good , fo
it pleafeth him to entertain tb i motions, and fills
them with enjoyment of himfelf, and the fight and
fenfe of his love to it. This Union of God to his
Creature , either in filling it with his Knowledge
or his Goodnefs , we are not able to difcoyer , only
herein confifts Man's Happinefs, when his Under-
Handing is filled with his Maker's Light, and his Will
with his Love^ which creates a kind of mutual pro
priety between God and the Soul: / yittbe their God*

And the} /hall be my People.

Now though this may be the Happinefs of the Soul
feparated, but how can this be faid to be the Happinefs
of Man , which confiding of a Body and inferiour Fa
culties fubfervient thereunto, and to his fubfiftence as
a Man ? or whether , and how can this Happinefs be
acquired or enjoyed by Man in this life, fince his Soul
now afts and moves organically, and according to the
temper and accommodations of the Body, and fois
not capable of that clear and undifturbed Knowledge
of God, or fenfe of his Love? and if it were, how
could thaft accommodate the necefiitics of his outward
Man?

Thefe things are to be confidered to anfwer this
Qyeftion ;

F 4 ,i. What

72 - Of the t&owlcJge of God, • PART L

i. What are th£ Degrees of Happinefs , attainable
by the Soul in this life ? and wherein it confifts ?

z What Happinefs is attainable for the whole
CoMpojttxni or Frame of Man in this Life, and wherein
Ic confilts?

Touching the former, we fay:

1. There is not the fame degree of Happinefs to
be expbfted for the Soul in this Life ', as there is when
either it is freed from the Body , or the Body free4
from thofe imperfections of mixt Body which WQ
carry about us. The reafon is evident ^in both the
great Faculties : in that of the "Llnderftahding, it works
now by Organs and Initruments of the Body ^ and is
ftraitened in its operations , according to the condition
of thofe Organs and Instruments 5 it fees now with
the Eyes of the Body , though it works out of that
fight higher conclusions , and if it had, as once it had,
a more clear and immediate Vifion of God, yet it
could not be fo capacious within the limits of the
Body 5 ks whervrthe Soul were meerly fpiritual, or the
Body Spiritualized. Again, as to the Will , it cannot
exercife the utmoft of his afttvity in the Love of God,
becaufe the neceflity of the humane condition requires
fonle of its thought , provisions, and motions: neither
can it be fo receptive of that infinite Love and Good-
nefs of God , being confined and ftraitened with a
corruptible Body, as if it were at large.

2. That -the Wife God did provide a proportion
able degree of Happinefs to the Soul in this Life 5 and
this upon the'reafons already given. Now in as muchi
as the actings of- the Soul in the Body are more in-"
(tompfeat and imperfeft , that Happinefs that was fa
ordained for it, though it were fully proportionable
to the perfedion of the a<3ings of the Soul here , yet
it was not fo perfect as that Confummate Happineft,
which was provided for it hereafter 5 it was perfe&ly

propor-

C H A p. IV. and, of our Selves. 7 ?

proportionable to the condition of the Soul as it was
in the Body , though not proportionable to that en
joyment which die Soul might have, when freed from
the ftraitnefs of the Body , and as the Happinefs of
t!:e Soul in the Body, was inferiour to the Happinefs
of the Soul feparate, fo queftionlefs, as the Soul io
the Body receives improvements and abatements m
its actings in the Body by the conjunction with it, ac
cording to the variety of the temper, frame and con-
ftitutipns of the Body, fo the prefent enjoyment of
Happinefs in the Soul might be more or lefs , if Man
had continued in his perfection^ a Child had not had
the fame rpeafure of internal Hsppinefs as a Man
had, f9r though the fubftance of the Soul were the
fame, its operations in the Body were diverfified in
their perfections, according to the variety of the tem
per of the Body , which naturally the Soul exercifetfi
in its operacions.

3. That though e% natura ra, Man was ordained to
temporal Happinefs in his Soul , yet it is evident, that
fomewhat hath intervened , and daily doth intervene,
whereby that Fruition is diverted and difluibed, what
ever it be. Of this more infra.

The kigkeft degree of Haffinefs of the Sottl in this Life,

confifts in thefe things :

i. In an Anticipation, or Expectation , or Prevlfion
cftkat Haffinefs , which it (hall enjoy : This, though k
be not a real Fruition , yet it is very near it in the
Soul : if a miferable Pilgrim fliould have a certain af-
furance, that after twenty years walk, he fhould be
fure to be inverted in a perpetual Kingdom - wherein
he fhould have perfection of Eafe and Delight , this
Previfipn of this Happinefs is fo prefent in his Soul,
that it is in effeCt, presently enjoyed, and over- weighs
the prefent tedioufnefs of his Journey.

?. In.

74 Of the Knowledge of God, PART I.

^. In a Covjmttion of the Soul to God in Knowledge
of him , Love unto him , and return of his Love to
us, in a meafure proportionable to the capacity of our
Underftanding and Will. This, though it be not per-
fe& , but admits of increafes , yet ex n/uttr* rel may
be proportionable to the mod perfed operations of
our Soul in the Body, and doth as far exceed all other
Happinefs in the World , as far as it falls fhorr of that
perfect Knowledge, Love, and fenfe of the Love of
God, which (hall be enjoyed hereafter. Were a Man
from the higheft Honour and Reputation in the World,
caft into the greateft Scorn and Ignominy, that the
mpft exacft and exafperated Envy could impofe or
wifh j or were his Body laden with as many He-
ceffities, Miferies, and Torments, as Hunger, and
the moft fublimated and ingenious Malice could in-
flkft or contrive 5 could as well the higheft fenfe , as
the moft imminent expectation of Death, the great;-
eft of Evils, be felt, and yet protracted for an age 5
yet if under all this , the Soul can look upon thefe
Miferies as fuch as muft end, and fee, though at
a diftance, a Fruition of an Everlafting Beatitude, in
fallibly expe&ing upon the clofe of thefe Miferies ,
the Expeded Happinefs is made Prefent by Faith,
and over-ballanceth the Prefent , but Ending Mifery :
How much more when in the inftant of thefe Suf
ferings, the intention and bent of the Soul is to her
Maker, and the Great God fhall by the fecret, yet
real, beams of his Favour fend into the Soul Meflages
of Acceptation and Love? Hotf fmall and Jow doth
this render the higheft Contempts and Malice of Men
and Devils 1 and how much rather would this Man
choofe to enjoy thefe eflfe&s of the Love of his Maker
with thefe Miferies, than barely to fee the Experi
ments of his Power and Juftice in removing or re*
vending them J

CHAP. IV. And. of our Selves, 75

i How far forth this Union of the Soul to God,

doth CQlldlJce to the Happinefs of the Cemfojitftm , the

Whole Man ? or Whether it doth fo or no ? Wherein
we (ay :

i. That the Happinefs that is anfwerable "to the
Compojttum , without confidering the great relation of
the Soijl , doth confift in the perfecting and continu
ing of his fubfiftence and kind -, and whatfoever the
Cimfofitttm defires and moves after,it is in order to thefe,
and not otherwife , as in that one inftance of Meats,
the Wife God hath given him the Senfe of Tafting,
whereby he takes delight in thofe things that pleafc
the Appetite, but this is in order to the taking in of
thofe Nopriiliments that may preferve the Compofoum $
the like of the other Senfes. Now as long as the
Man in thefe things moves to thefe Ends, he moves
naturally $nd orderly ? but when in ftead of moving
to tliis End , he refts in the Means, then he moves in
ordinately , and out of the way to that temporal Hap
pinefs , phe fupport of the Body , as when he eats and
drinks to excefs : the like for all other outward mat
ters , as Honours, Riches , Women, cfr. When they
#re not enjoyed to thofe Ends, for which they are or
dained , then is the Man out of that way to the tem
poral Happinefs of u3$Coivfoftifmt viz. the due Sup
port and Subfiftence of it.

^. That the Felicity of the Soul may confift with
this Felicity of the Comfofitttm ex nature rel. The rea-
fon a priori hath been already given , becaufe the Wife
Gpd ja the firft Inftitution of things, did order every
thing to their feveral Ends with that Wifdorn , that
there was no clafliing of the feveral Ends of the fame
thing, or of feveral things, but one did and might
cpnuft with the other 5 the Felicity of the Soul might,
and ex natura rei may confift with the Happinefs of the
jgody and Comjoftum. Therefore it follows :

That

7 6 Of the Kjwrvledge of God, PART I.

3. That Inconfiftency of the Happinefs of the Soul
with that of the Body is not real : but becaufe, how
ever it comes to pafs, we have mifplaced and miftaken
the Happinefs or the Body , we now place the Happi
nefs of the Body in turning our felves over to Senfuali-
ty in exceffive ufing of the Creatures , in excefTive
Luft$. Thefe are clear miftakes, for it is moft apparent,
that thefe are enemies to the very fubfiftence of the
Body and Cempofiuw.

3. That this Felicity of the Body, is inferiour to the
Felicity of the Soul$ and therefore if ex accident e it
falls out , though it feldom doth in truth , that the
temporal Felicity of the Body is in hoc individuo incon-
fiftent with that of the Soul, right Reafon tells us that
the greater End , and that of more concernment is to
be preferred 3 fo that as there is , and ought to be a
fubordination of thofe Faculties and Powers placed in
the Body , to thofe Ends for which they were im
planted, w*> the prefervation of the Cwuf*ft*m, fo
there ought to be a fubordination , both of thefe
Means , and that End to the Great End , the Happi-
pinefs of the Soul.

4. As the Great End of Man doth confift with the
Happinefs of his Body or Comftgtjmt * fo it doth much
and effectually conduce to it. And as this is apparent in
the original creation of Man, when theHappinefs of
his Mind by the Knowledge and Prefence of his Maker
was accompanied with the Felicity of his ComfoRtum 5
and as it was likewife apparent in his Fall , as he conr
traded Mifery in the one, fo he did in the other 5 fo
it is moft rationally evident in the prefent ftate and
condition of Mankind, as will be evident in confide-
racion of thefe ending particulars :

i. It fhews a Man the right ufe of the Creature^
vi*. to be fubfervient, and in order to the prefervation
of the Cemfoftum. The want of a tjuc and rational

ufe

CHAP. IV. and of mr Selves. 77

ufe of fecular matters is a great caufe of the great uu-
happinefs of Man , as when he defires Riches, becaufe
he would be rich , or Honours , becaufe he would be
greater delicate Fare,becaufe he would eat. Now when
Men miftake the ufe of things , refting in that as an
End, which is only ufeful to fomething elie, this breeds
thefe diforders in , and among reien , which doth di- ;
fturbeven their outward Peace and Happinefs: This
is regulated, when the Heart is fet upon the Love of
God , it takes off any inordinate Love to any thing
elfe, but in order to that End, to which it is properly
conducible, and therefore in order to that only, ra
tionally defirable.

i. It adds a fweetnefs to the enjoyment of the
Creature, which cannot be had without it, becaufe
it mingles with it the fight of the great Mafter of this
Family of the Earth, that provides it , the fenfe and
fecurity of his Love that gives it , and fo brings up
the enjoyment of the Creature to a higher ftation , and
nearer to that, which is the true Felicity of the Soul.
A Blue Ribon bought in a Shop, and a Blue Ribon
given by a King in token of Honour, is the fame
thing, but with the latter, there is a mingling of fome:
what elfe with it, as it imparts a Gift from a-King in
token of Honour, and therefore higher- prized.

3. It takes away all that Sollicitoufnefs in the En
joyment , and all tnat^ Anguifh in the Lofs, and all thac
Anxiety in the Provilion of external Accommodations,
though in very truth, the real Happinefs of the Compoj?-
tvm, is its fubfiftence, according to the perfedeil degree
of his Being, which is the perfection of theCW;/*?/fr#0?5
yet it is clear, that the Tumulmoufnefs, or Qjaietnefs
of the Mind , doth much conduce to the Happinefs,
or unhappinefs of the Cowpofitum : That Man that lives
contentedly with 20. /. a year, is happier than he that
lives as well with the fame or a greater Portion, but

with

78 Of the Knowledge of God> P A R t L

tyith an anxious, troubled, craving, unfatisfied Mind.
Now when the Soul truly knows , and is truly fee
upon his Supream End , it knows its duty , and there^
fore is not idle, it knows the Power of his Maker,
therefore is not anxious-, and knows the ufe and va
lue of the Creature, and therefore values it no farther*
than it is ufeful to its proper End ; it knows the Love
and Wifdom of his Maker, and therefore refers all
to him , as he that wants neither Power to provide for
it, nor Wifdom to proportion, nor Love to com
municate, according to the exigence of my condition 5
and admit he doth, his Will muft be done, and not
mine , I am provided well enough , for if here I am
contented , and hereafter faved , this fweetens any
Lofles.

^4. Though the Great God be abfolute Lord of his
Creature , and is not bound farther to him , than it
pleafeth him, though his Creature were mpft conform
able to his Will , yet I do not think, but, if our Hearts
were and did continue right fee upon our great and
Supream End, and could hold toit,that we fhould want
a convenient Portion of thefe outward BleffingSj which
would make our Lives comfortable and happy: but
here is the Mifery of Man , that any confluence of
Externals prefently take off his Soul from a perfect
purfuit of our great End , and faften upon thofe Ex
ternals : therefore the Wife God oftentimes cuts out
to the beft of Men , a fmall and an unpleafant wMtt-
cum , that they may not linger in the way to their great
End,

And as it is thus with the whole Cmpoftum in this
Life , fo in the Refurre&ion , when the Soul (hall be
reunited to the Body , both (hall have a perfed
Fruition of Happinefs in the enjoyment of the Pre-
fence, Favour and Communion of God. How far
forth the Soul feparated, is capable of its own nature

of

CHAP. IV. and of our Selves. 79

of any new knowledge, which it had not before, in
an angelical way : or how far it is able to retain or
improve thofe Conceptions and Species that it had
here -, and whether it hath a compleat operation , or
what degree of Fruition it hath of the fight of God,
it is above our reach to determine $ only this we may
conje&ure , that the Soul is not placed in that perfeft
degree of being and fubilftence as arc the Angels , in
as much as it is made in order to a Body , by whicB
in it ^ itexercifeth its motions, faculties, andoperi-
tions: and therefore without all queftion, when ic
(hall hereafter be reunited to a moft perfeft fpirituali-
zed Body indiffolubly - it (hall not thereby receive
any diminution or abatement of its Perfedion and
Felicity, but will thereby become more capable of a
more perfeft and full Fruition of that Supream Good,
which will then be communicated perfectly to the
whole Ccmpofituw. But this by the way, mm infra*

- -

I

CHAP:

Of the Kjjawle^e of Ged^ T A R T I,

CHAP. V.

,j

Of the Means of Attaining the Stream 'End of^
Man.

Hitherto we have proceeded in the examination of
thefe *i -Parts : i. What the Nature of the Sub-
led: is of this Happinefs -, and ^. What the Objeft
of it : Now the third thing refts to be fought, w*.

3. What is the MeAns of atta wing this Sttpreptm End of

Man , his Union to God : and herein we Shall examine
thefe three things :

1. What naturally might be conjedured to be the
Means of acquifition of this Happinefs?

2. Whether, as things ftand with Man, the fame
Means be to be found or no ?

3. If not 5 then whether there be any Means left for
Man to attain this Supream End of his or no? and
what it is? and how to be known ?

pouching the firft : Though God by his power
might carry every thing to his proper , mediate, or ul
timate End , without the intervention of any Means 5
yet, as it is his own peculiar Prerogative by his Will-
to appoint every thing to its proper End , wherein is
feen the Glory of his Goodnefs * fo the fame Will of
his hath ordered , hath appointed every thing to move
to this End by a certain Rule, and certain Means, and
herein is feen the Glory of his Wifdom : fuch are the
Inftindis and Inclinations of the Creatures , by which
they move to their fpecial Ends and Perfections : And
as thefe Inclinations are planted by God in the infe-
riour Creature, the like was done, though in a dif
ferent manner, in Men at firft * in all probability of

Reafon*

CHAP. V. and of our Selves. % I

Reafon , 'the difference being only thus, in the Creature
all that is conducing to their End is made a piece or
quality of their Nature , in Man not altogether > as
(hall be feen. We have found Man indued with
two great Faculties , Underftanding and Will , tand in
thefe principally Confifts the receptivenefs of his Hap-
pinefs, and the motion to it.

1. Touching the Vnder finding , it is a Faculty re-4
ceptive of an Objedt that may be known ^ but thac
Objed is not of the nature or eflence of the Under
ftanding ?v but diftindt from it: So that Man might
be created an intellectual Creature, yet till fuch time
as naturally through^ the Senfes, or fupernaturally by.
the immediate infufion or demonstration of. God, he
was but rafa tabula. The firft- thing therefore, thac
was put into the Understanding in order to his fu-
pream End , was a ftock of Knowledge of God, and
of that Will of God which concerned Man. And this
Will of God concerning Man was that Means, which,
if known and purfued -, would guide a Man to true
Happinefs : for, as is before obferved, every thing is fo
far forth Beautiful and Happy , as it hoick Conformity
with the Will of God ^ and fuch is his Wifdcm and
Goodnefs , that when the Creature moves according
to the Law and Will of its Maker , it doth without
fail attain that Happinefs, whereof it is capable, be-
caufe it moves to that End, for which it was appointed
by the Firft Caufe : Now becaufe God hath made'.
Man a Rational and Intellectual Creature he appointed
a rational and intellectual way to move 'him to this
End, viz. the Knowledge of himfelf, and of that Rule
or Law, which fliould lead him to that End.

2. The Underftanding being thus enlightned with
the Knowledge of God and his. Will , the will was
endued with a Rectitude to move on according to than
Rule , in order to the right End : and that, which was

G in

82 Of the Knowledge of God, PART I.

in the Undemanding ///£ ratlone &•#////, was to the Will
ftib rations Legls^ a thing not only fhewnto the Under-
{landing, as the Means to bring him to Happinefs,
but alio injoyned to the Man as his Duty , under pain
of Guilt and Vengeance : for herein confifts the diffe
rence between the Inftinfts in the inferiour Creatures,
and this Law given to Man $ in thofe it is not proper
ly a Law , becaufe they are not intelle&ual nor volun
tary Agents therefore their receding from that In-
ftinft, though it fubjeds to a lofs and deformity , yet
it fubjefts them not to any Guilty but the Rule given
to Man , was given to a Creature endued with Un-
derftanding to know what it was , and with Will that
ipight obey it if he would. Therefore by the viola
tion thereof, Man muft needs incur not only a lofs
of that End , which this Rule alone could guide him
to, but likewife a pofitive guilt, or obligation to fuch
farther punifhment, as the rebellion of a Creature
againft his Maker might deferve.

The Conformity then to this Law neceffarily induced
two things : i. Beauty in the Creature being conform
able to the Will of his Maker , which only denomi
nates the Creature beautiful , and confided principally
in thefe three things: i. Knowledge of God, and
of his Will by the immediate demonftration or in-
fcriptionof Godhimfelf: ^. Righteoufnefs or Juftice ;
for as the Will of God, and Law that proceeds from
it, is the only ground of all Obligation to any thing
under the name of Jufb io it is the only Rule and
Meafure of Juftice of Man toward God , Man, and
himfelf. 3. Holineis, w*. a Conformity of Man's
Will , and confequently his A6tions , to the righteous
and holy Will of the moft Holy God: And as this
was his Beauty, foitwas his Happinefs initiate, and
his way to confummate Happinefs.

And

C ri A P, V. and of our Selves. 8 J

And as this Conformity to the Law of God pro
duced this Beauty and Happinefs in Man , fo of necef
fity, the violation of this Law muft introduce,

1. Ataxy and Deformity in the Creature.

2. Punifhment^ and that of two kinds:

i. Privative puniihment, whereby he loft what ha
had or might have had 5 and that is double :

1. In reference to his Supream End , an irrecover
able lofs-, for the Link is broken, the Violation of
that Law, the exad performance whereof was pof-
fible , and the only means to attain that End , hath
cut off that ordination that this Rule had to Man's
Felicity.

^. In reference to the Means. The Light of the
Underftanding is put out, or much weakened, the
Reftitude of the Will difordered , and that irreco
verably. The Soul continues fubftantially the fame,
but thefe extrinfecal adventitious habits in the Under
ftanding and Will are removed. And as this Punifti*
ment of lofs is a natural confequent of this Violation
of this righteous and bleffed Law , fo it is inforced
with the San&ion of that Law , which could do no
lefs ia juftice than withdraw that Light , and that Pu^
rity , which was but a ccnfequent of chat Law that is
fo unjuftly violated

2. Pofttive Puniflhment. For were it given but as
a means to attain another thing, a punifhment of lofs
of the End mutf neceflarily follow the violation of
that , which is the only means to attain that End 5
But Man was endued with Underftanding and Will,
capable of the Knowledge and Obfervance of a Law, a
Law framed by the Wife God, exadly fuitable to thofe
abilities Man had to^ perform it , who gives Rules ia
all things proportionable to the nature of the thing to
which he gives ic : This Law promulged by the exaft
infcription thereof in the Underftanding, who both

G * knew

84 Of the Knowledge of God, PART I.

knew what ic was, and by whom, and for what End
given ^ the Violation of this adds Rebellion to the
Violation , and obligeth ex vatwa rel, to more than
a Lofs.

2. Let us now examine, How things fiand with the
Children of Men , in order to the difcovery and profe-
cution and attaining of this fupream and great End of
his Creation : All things in the World beiides Man,
come and keep very near unto the Law of their Crea
tion , though fome diforder we may find in them :
The reafon is becaufe they move not freely, but natu
rally, and the Rules, by which they move, are Incli
nations , Qualities , and Propenfions woven into their
very Nature : But in Man it is otherwife •, the Prin
ciples , efpecially in his llnderftanding , whereby the
whole Man is much fleered , are extrinfecal and ad
ventitious j and fo without any eflential change in his
Nature, thofe Habits or Principles may be loft.
And let us but examine the temper of Mankind, we
ihall find a general diforder in all his Faculties , and
want of thofe Rules, which fhould lead him to his
Supream End.

i. In the Under ft anting : We have (hewn that Man
had not only a veflel receptive of that Light and
Knowledge, which was his initiate, and his \*ay to
a confammate Happinefs •, but alfo had that Lamp of
his fitted with that Oyl and Light , which though it
was not part of his EfTence, was the high Perfeftion of
that Power or Receptivity : But we do now plainly
find , that take any Man in furls naturaHbas , he hath
fcarce fo much as a knowledge either whan himfelf is,
or what his beginning was, or what his End is 3 and
differs little from the higheft degree of Beafts : His
Underftauding and Reafon is eflential, but the matter
or furniture of thefe is wanting. The fupply of thefe
defeats muft needs be therefore extrinfecal , which is

either

CHAP. V. and of our Selves, 8 5

either by Inftru&ion and Information, or Tradition
from others. Thus dpubtlefs much of the Knowledge
that is in the World is propagated even from the
firft Man : but this , the farther it was from the ori
ginal , it grew weaker and weaker , and more cor
rupted , partly through the defeats that were in thofe
that propagated it, partly through the fupinenefs and
negligence of thofe that received it, and partly through
the mixtures of the Fancies of Men, every Man ad
ding a new piece of his own to what he received ;
and all truths the farther they are from the original
grow the more corrupted •> and by this means a little
truth pafling through divers hands , and receiving al~
moft from every hand fome addition and mixture, in
procefs of time it hath grown as difficult to fifn out
thofe fmall grains of Truth , which were thus com
municated in the Ear , and crowd of other erroneous
addittaments , as to retrieve thofe Truths which the
negled of Men hath in effeft loft.

And as thus fome Truths have been difcpvered, and
tranfmitted from Man to Man , fo by diligent Study
and Obfervation fome of thofe Truths, that have been
in effect loft fince the Creation of Man , have been
recovered, and others, that have contracted erroneous
fuperftruftions or acceffions, purged, both matters
natural and metaphyfical. This hath been the buiinefs
of the exafter lore of Men , which as it is not with
out the fpecial Providence of the Almighty , fo the
higheft endeavours of Men in this kind hath been ftill
mingled with much darknefs : and it is feldom that the
Wit or Learning of the fucceeding Philosopher difco-
vered fome Errors of him that preceded him, but the
fame natural imbecility appeared Jikewife in Mm,. in
producing fome erroneous Opinion, which as micV
deferved an expurgation , as that which he before

G 3 And

86 Of the Knowledge of God, PART I.

And as this defeft in the Undcrftanding is yifible
in Mankind 3 fo it is moft vifible in that which is the
way or rule unto our Supream End, •?/*. Religion,
that though Men of feveral Ages and Centuries, Na
tions, Difpoiitions , Inclinations, Educations, agree
in fome common Principles concerning other matters,
yet in matters of Religion , the differences have ever
been wonderful The reafon is not only from the
defe<ft of our Undemanding , but likewife from the
nature of the Objeft, which falls not eafily within
phe reach of thofe Mediums, whereby the underftand-
ing arrives to the attainment of other Truths, and
therefore ftands in need of fome extrinfecal help to fet
him right in this.

It is true , that the great points of Religion, viz. the
knowledge, that there is a God , and fome things con
cerning his Effence-, that he is the Caufe of all things 5
that he made all things for his own End, and thofe
other things before mentioned , may be acquired by
the Light of Nature and Reafon : yet fuch is the heighth
and remotenefs of the Subjeft , that it requires much
Induftry and Confideration to carry us ftep by ftep
unto this heighth : But when we have arrived to this
( which few attain unto ) yet there is fo much confu-
fion in thefe Notions , and they are fo far fetcht , that
they make not that clear imprefTion upon the Under-
ftanding as is fit : But admit they did, yet we are ftill t<
feek what is that Rule, whereby to lead us to attain t<
our great End 5 and this we rove at.

In the ways of the Children of Men concerning R<
ligion, we may obferve thefe Several fteps of Igno
rance :

i. An Ignorance, whether there be any God or no ;
This is the groffeft Ignorance, becaufe it is againft the
tirft and moft univerfal Principle 5 for the affirmation
of the being of any thing is the firft foundation, where
upon

CHAP. V. a&d of our Selves. Sj

upon every Inquiry is built : this is Atheifm and meer
Brutifhnefs.

i. When a Man hath once dated that quefcion affir
matively, That there is fome Superior Power, the next
queffion, and the next ftep of Man's Ignorance is con
cerning the Nature of this God 5 What he is, Whether
one or more, Whether vifible, arid if fo, What vi-
fible, &c. This, though it may by natural Reafon be
ftated very far , as appears before , and fo this Igno
rance receive a cure in a great meafure 5 yet fo far are
our Intellectuals darkened in this matter , that Men
are hardly fet right in this : And hence grew thofe
ftrange varieties of Gods in the World : <$ris is die
caufe of Idolatry, and Polythelfm,

3. When a Man is rightly Principled concerning
God , and confequently concludes that he is the Caufe
of all things, the next fpecial queftionis, Whether
God hath given to every thing his feveral End , and
Rule or Law conducing to that End ? and confequent
ly , Whether he hath appointed to Man any End and
Rule, conducing to that End different from other
Creatures ? or, Whether he be left to doaS he pleafeth,
and not confined^ by the Will of God to fome End
and Rule conducing to it ? the Ignorance of this is the
Caufe of Supineneft, Epicurifm, Impiety, and profef-
fed Injuftice.

4. When a Man, finding that God is a free and
intellectual Agent, and fees, as he may by natural
Reafon , every thing ordered to a fuitable End to his
Being, and by a fuitable Means or Rule conducing to
that End, and finds a higher degree of being in himfelf
than in other Creatures, and confequently an higher End,
and confequently an higher Rule conducing to that End,
he doth moft naturally refolve this Rule into that Law,
which by the Will of God is given to Man condu-

to thac End , the Subject ofwhich Rule muft be

G * a

88 Of the I&owledge of God, P A. R T I.

all bis Internal and External Adions , both in refe
rence-to God, to himfelf, and to others: but here
then is the next queftion, and the next degree of Ig
norance in Men, t>/«. What that Law or. Will of God
is concerning Man ? and from hence grow thofe Va
rieties and Errors in Worthip of God. And though
haply moil Men > knowing the true God , may by
the fame Light of Nature concur in the general and
fundamentals of Worinip, viz. That God is to be
feared with all Reverence , loved with all intention ,
obey'd with all fincerity, chearfulnefs , and exadlnefs :
all which are but natural, conclufions from the Nature
of God, /Jie Nature of Man, and the Relation that he
beareth to God, as his Creator, Lord, and Preferver :
yet, becaufe; we know not what that Will of God par
ticularly is, we frame feveral ways and Rules of Wor-
ihip, according as our feveral Fancies perfwade us to
be agreeable to that Will, which are either unnecefla-
ry and fiiperftru&ive, or erroneous and cffenfive-, and,
which is the moft dangerous Ingredient, conclude both
his own way necdlary 5 and the other dangeroufly Er
roneous

Thefe Defefts in the ilnderflanding muft needs be
the caufe of much Error and Obliquity in the w;hole
Man and his A&ion^ : And thefe defeats are moft clear
ly vifible in the whole Worlds nay in the moft know
ing Climates , Times, and Perfons thereof. In the laft
part, concerning the WprQiip of God , we fee feveral
forts of Men highly opinionated concerning their own
particular Way or Worihip •, and moft Magifterially
condemning the way of others , as bad as Paganifrn $
ttis the Author babeife- w^n it may fall out, and fo for

where confdtred in two or the moft part it doth , that what

tbr'ee 'feieni little Tratts js fuperadded beyonid the plain
yon Ms srijett, • and gncere'Eear of God , Sub-
jeftion to his Will, Thankfulnefs for his Mercy, Belief

of

CHAP. V. and of our Sefops. 89

of the great Means he hath provided for our Salvation,
and thofe other grand Principles, whereof before and
anon -, are but meer SuperfiruCtions of Humane Inven
tion, Ignorance, Imbecility or Policy, and yet made the
greateftpart of the bufinefs,and inquiries, and differen
ces among Men in matters of this Nature.
i. In the will we find feveral Defeats :
i. Thofe that are ' confequential to the Ignorance or
darknefs , or impotence of the Underftanding, whofe
Decifions doth, or fliould, preceed the ad: of the Will :
Were the Underftanding truly principled with the
knowledge of God , of his Perfection , Power, and
WilH with the knowledge of our felves, otr Nature,
and the Dependence we have upon him in our being and
continuance ^ thofe practical Conciuiions, that would
molt clearly and neceflarily arife from thefe, vl*,. of
Love to his Majefiy, Ferr of Offending, Care to
conform to his Will, Dependance upon him, Thank-
fulnefs to him, Contentednefs and Chearfulnefs in
him, Valuation of the World according to its true
Eftimate, e?r. Would moft effectually follow in the
Will, and thofe Affections that are fubfervient to it,
and confequerttly in the Life and Actions of Men , one
Divine Principle , foundly and clearly feated in the
Underftanding, would improve it fclf into infinite pra-
dical deductions for the regulation of the Will: But
where thefe are wanting , the motions of the Will
muft needs be excentrick : But where they are but
weakly and doubtfully received in the Underftand
ing, the operation of the Underftanding upon them is ,
but" weak •, the inclinations in the Will weaker , and -
eafily overmatcht with the lead difficulty , and feldom
arrive to aCtion," or conftancy in the life-, for accord
ing to the.meafure, and intention, and dearnefs of the
ConviClion of the Underftanding concerning any Ob-
, the more fruitful, rational, aiut powerful are

thofe

jeCt

90 Of the Kjimledge of God, PART I.

thofe pra&ical Condufions deduced from it ; and the
more intenfe and natural is the motion of the Will ac
cording to thefe Condufions 5 and according to that
intenfivenefs of the Will arc the Aftions that are com
manded by the Will : a faint Convi&ion moves the
Will but weakly, and a weak Volition feldom ends
in Action.

*. Impotency : Not only that which arifeth from
the Impotency of the Underftanding , the Con visions
there $ but that Impotency which is in the very Fa
culty it felf , which is evident in this, that it is brought
under the inferiour Faculties , over which it ought to
govern , the Paffions and Senfual Appetite : For
though it be certain, that oftentimes themifplacing,or
overading of our Paffions , and the violent purfuit of
Pleafures, arifeth from the miftake or blindnefs of the
Underftanding , yet it is clear that oftentimes contrary
to thofe very Convi&ions and Rational Decifions of
the Underftanding the Will is precipitated , and car
ried away with the violence and importunity of thofe
Faculties, that in right Reafon, and by the Law of
Nature are fubordinate to her.

3. Privation and abfence of Inclinations conform
able to the Will of God, Righteoufnefs and Holinefs.
The whole Soul was formerly the feat of God's Image :
that part of it , that was moft confpicuous in , and
confonant to the Underftanding , were the Principles
of Truth, or Conformity to the Divine Underftand
ing : thofe Principles that were iftoft proper to the
Will, were the Principles of Holinefs and Juftice , or
Conformity to the Divine Will. Slow as Truth is
not of theEflence of the Underftanding, which is only
a Power receptive ef k •, fo neither is Holinefs and
Juftice of the Eflence of the Will. And as Man in
a great Meafure hath loft that flock of Truth , where
by he is ignorant 5 fo it is apparent he wants that ftock

CHAP. V. and of our Selves. 91

of Righteoufnefs and Holinefs in his Will, which .
Should incline and move the Will according to the
Will of God.

4. There are not only thefe privative Evils in the
Will , but it is likewife evident , that there is a Po-
fitive Malice or Inclination againft Righteoufnefs and
Holinefe , a propenfion and inclination to that which
is Evil. Certain ins, that the Senfual Appetite of
the Senfitive Creatures is good , and conformably to
their Nature , and doth not carry them to any thing
beyond the conveniency of their own Nature : and
queftionlefs, Man in his original had a Senfual Appe
tite no lefs conformable , and fuitable to his own fen-
fitive Nature , than the fenfual Appetite of another
Creature is to his : and befides that parity between
other Creatures and Man , he had an advantage of a
Reafonable Soul, which might fupply and regulate
the defeds or irregularities of the Senfual Appetite , if
any were- How then comes ittopafs, that the poor
fenfual Creatures move conformable to their Nature,
and by a kind of Rule , and Man alone runs into
thofe Excefles and ftrange Prodigies of Vices, whereof
an inferiour Creature is capable , but abhors the Com
mittal ? For inftance , God hath ordained the Prefer-
vation of the Senfible Creature, by eating things
fuitable to the Nature and Confutation of the Crea
ture 5 and in order to the ufe of that Means , hath
planted a natural Appetite in the Creature to thofe
Meats •, and the more to excite that Appetite for the
ufe of that Means to that End , hath put a confor
mity between the tafte of that Meat and the Palate :
Yet we do feldom fee the Appetite of the Senfitive
Creatures carry them in eating or drinking beyond
moderation, or that End, for which that Appetite
is given •-, but the motion of their Appetite is com
mentate to the Means of their Prefervation : but in

Maq

92 Of the Knowledge of God, PART I.

Man we find in all Ages and Places ftrange Excefles,
beyond the conveniency of Nature, and that with
iteration and profeffednefs. Again, in Creatures we
find God hath appointed the Conjunction of the Male
and Female to be she means of continuation of their
Species 3 and the more to excite the Creature to the
continuation of its Kind , there is a Delight mingled
with that natural Adion 3 yet we never fee the Sen-
fible Creature divide the Adion from the End : But
among Men we find in all times thofe Prodigies of
Lufts, as ProfHtutiqn, Beaftiality, Buggery, and other
unnatural commixtions. The like Inftances might be
given of Cruelty, and excogitated Tortures, and
Crimes- of like nature , whereby Men do not only
againft Reafon, but alfo againft, and beyond the na
tural inclination of the Senlitive Appetite. ^ So that it
is evident , there is not only an Imbecility in the Will
of Man, whereby it is fubordinate to its Servants and
Handmaids, but likewife a Depravation and Pofitive
Malicioufnefs againft the Rule of the Will of God.
Much Labour hath been in the World by the wifer
fort of Men , what by moral Perfwafions and Pre
cepts , what by Government and Humane Laws , to
iupprefs or reform the Defeds of Mens Natures 3
which as they evidence in themfelves, that Man is
not what he ihould|>e , fo the daily new Remedies do
fufficiently evidence the fruitfulnefs of • the Difeafe,
and the weaknefs of the Remedy.
Thefe things confidered, three things are the evident

Consequents^ viz.

i. That, as .things ftand with the Children of Men,
they are not in a condition to attain everlafting Hap-
pinefs, by reafon of thefe two eminent Defers in
thofe Faculties, by which we muft attain to it, «//*. the
Underftanding and Will*

%* That

CHAP. V. and of our Selves. 95

2. That , although thefe two Defers could be cu
red, yet it is impoffible for us, in that condition where
in we are , to attain it 5 becaufe we have violated that
Rule , which unlefs uniformly kept , 'tis impoffible to
attain it -, the chain is broken.

3. That this violation of this Rule hath not only
made us liable to the Lofs of that Good whereunto
it might have conduced j but hath added Rebellion
to our Fault 5 and Obligation to Puniflbment, as well
as Lofs.

Therefore , before he can poflibly attain that End,
to which he was created , he muft be put in the fame
condition, in which he was created, and which alone
could make him capable of that End-, which is in a
Conformity to Truth in his Underftanding, or Illumi
nation , a ftate of Conformity to the Will of God, in
his Will by Righteoufnefs and Holinefs-, a ftate of
Innocence, or Freedom from Guilt, which is the caufe,
both of his .merit of Lofs and Puniihment. Till thefe
be in fome meafure attained, it is impoffible for a
Man to attain true Happinefs, and when attained, then
he may , becaufe now reftored to the fame condition
in effed, in which created.

3. Thefe things being premifed , we are now to

feek OUt, What that Means is for the Reftltution of Man,

to that Capacity of Happinefs, in which we have
reafonably concluded he was created ,7 and from which
it appears by experimental obfervatiqns he is declined :
Concerning which we (hall conclude :

I . That it is not in Man , nor in the whole compafs of

created Nature , to put himfelf in that condition of
Knowledge , Juftice or Innocence , which might make
him capable of that Happinefs , for which he was at
firft created. Let us look into our Undemanding , ic
is evident , as before , that all Knowledge is extrinfe-
al to the Uaderftanding, and every Object is original
ly

$4 Of the Knowledge of God, PART I.

ly received from without, and that if it be a corporeal
Object falling within our Seafes, then by means of
them , though after they are received , the Intellect.,
being furnifhed with Materials, makes pretty work
out of them by its own ftrength 5 but if it fall not
within the reach of Senfe, fome other means miift be
to convey and reach it unto our Underftanding. It
may be in Nature there are objects or qualities in
corporeal Bodies that do not fuit with any of our Five
Senfes, nor are receptible by them-, yet it is as im-
polfible for us to imagine what they be, as to frame
in our felves a Conception or Senfe that might receive
them. It is true , that by the ftrength of Reafon , we
do find out divers Truths of a high Nature, concerning
God and his Works, yet in thefe we may fee, i. a
. great deal of difficulty and rarety to attain them, efpe-
cially without fome pre-exiftent means of diicovery,
even of the things themfelves, by fome Tradition or
Revelation , and fo we rather affert the Truths difco-
vered to our hands, than difcover them: 2. A great
deal of confufion, darknefs, and diforder, in thefe
things we fo difcover , as the new cured Man faw
Men walking like Trees : 3. A great deal of diffidence
and diftruft of thofe things we difcover , fcarce daring
to truft our own Judgments with what we have by
our diligence retrieved. But whatever may be faid
concerning the difcovery of the fame Truths , yet fure
we are, that there are divers Truths, that infinitely
concern us, that all our Inquiry (hall never diicover>
without fome extrinfecal help of a higher nature than
Senfe. There were fome, and but fome Men by their
nataral helps , and yet not without the help, of long
TraditioB, difcovered, or rather more clearly illuftra-
ted^the former kind of Truths, viz. concerning the
Deity , the Creation of all things, the Immortality of
the Scul, &c. But of this latter , never any Man had,

or

CHAP. V. and of our Selves. 95

or could have, any difcovery, without. a difcovery
from a higher original , fuch are the Covenant of God
with Man in his Creation, the Fall, the Restitution
of Man by Chrift, the laft Judgment, and Refurre&i-

,dr. whereof anon.

And as it fares thus with our Intellectuals , fo the
Principles of Juftice towards God , our felves , and
others , in our Will , can never be recovered by all
the helps of Nature. It is true, that by Tradition
from Father to Son , which neverthelefs is extrinfecal,
fome general Principles of natural Juftice and Holinefs
are traduced •, but the farther and the elder they grew
from their Original , the more corrupt ftill they were 5
and it was the Bufinefs of the wifer part of the World,
ftill to repair and heal thefe Defeats, which grew here
by : but as their Helps and Remedies were ever too
weak to meet with the corruptions of Man's Will, fo
they were for the moft part defedive-, for they ftill
provided for that part only or principally , which con
cerned the Civil Society of Men , which was the thing
that was vifible , and vifibly prejudiced by thofe Enor
mities of the Will of Men, and never lookt higher
to the great relation between God and Man, but
only made ufe of that as a politick piece in order to
the government of the Civil Society : although even
in that part , that concerned the Mutual Offices be
tween Men , which hath been the greateft Bufinefs of
thewifeft Philofophers , we (hall find that abfurdity,
(difference, andinjuftice even in the Wifeft of them,
[that it is clear, they were not their Crafts-mafters,
I even in that piece of Morality, wherein long Tradi
tion and the Experience of the daily inconveniences
<which did fpring from the diftempers of Man's Will
even in matters of Civil Society and Commerce.

But fuppofe we all this were curable, yet what
cure can we find for any one Offence againft the Co
venant,

9 5* O/ * fe f&owledge of God, PART L

vcriant, which we have n^ade in Nature with the
God of Nature , which , as we have before Hated,
fubjeds to a double penalty of Lofs and Senfe? none
can take away an Obligation , but he with whom it is
made. By what imaginable means can any Man , that
h$th contracted a guilt againft his Maker , expiate that
guilt? It is true, the God againft whom it is com
mitted may, if hepleafe, of his own free Power and
Goodnefs , remit it , without any fatisfadion. But
hovy do we know whether it be his Will to do it?
or if it be, upon what Terms ? or by what Means he
will do it ? or what Means is there in the World that
may be imaginably proportionable to it ? the Obliga
tion of the Creature to God is infinite , becaufe he
owes him his Being, which is a thing of the .rnoft
boundlefs Conception* the Violation of that Obliga
tion, is therefore an infinite Obliquity, becaufe a
breach of an infinite Obligation. What then can we
imagine proportionable to luch an Offence? If we do .
all that is imaginable , it is ftill but wrhat we are bound
to do , and therefore cannot expiate for what we were
bound not to do ^ nor is there any thing in the World
of an infinite Value, beiides the great God , and there
fore not anfwerable to expiate the breach of an infinite
Obligation.

z. Now therefore it remains , that wre look out for
a higher Means for the cure , than what we find with
in the Verge of created Nature, viz,, from the great
God , who firft infufed into the Soul thofe Objects of
Truth, which weie the means of Happinefs, in the
Underftanding-, that Reditude, which was by him at
firft placed in die Will* that Innocence, which was at
firft in Nature, which is now loft by the violation
of that Law , which was the Means of Man's Happi
nefs , and the removal of that Guilt which was con-
tra&ed by that Violation.

The

C H A Pi V. And of our Sefots. g*f

The Defed in the Undemanding confifts , as be"
ore, in two things : Want of a clear Light to enter-
W&tKeQbjc&s and Ignorance of the Object, which
liould be entertained. For the cure of this; we mud
>f neceflity derive from God a double Or e : Fir ft,
n addition of Light in the Underftanding : Secondly,
n Union of thofe Truths or Obje6ts , neccilary to be
cnown, unto the Faculty thus enlightned by fome
means of difcovery.

The Defed of our Wills confiding in an abfence
f thefe practical Principles of ulhce , Holinefs, and
Conformity to the Will, of God •, and in the tveak-
iefs and diforder of the Will', there is required to the
ure thereof, a conveying unto the Will of thefe
'erfwafions to conform to the Will of God 5 and a
itrengthning and healing of the weaknefs and pcrvcrfe-
)efs of the Will, that it may effedtually entertain thefe
?erfwafions;

The contracted Guilt muft have a double Cure,

, Of Abfolution from the .pofitive Pun'rfhment, and
leftitution of the Lofs contracted by it. The former
rees him from pofitive Mifery incurred, the latter
eftores him to the capacity of enjoyment of the
|appinefi loft.

Jt being therefore clear, and to be granted, Th»s
s things Itand with Man , he hath not this means of
is Cure in or from himfelf , but muft derive it, be-
ng now loft , from him ^ who at firft gave it him, the
ext Enquiry is , whether God hath appointed ary Mean?
or the cure of Man's Ignorance, Perverfenefs , and
3uilt , and confequently to lead him to Happinefs,-
nd what it is > wherein we conclude,

i. That God in his infinite Wifdom an^Goodnefs
ath revealed , and conveyed to the Children of Men,
he Means of their Happinefs, in feveral times, by feve-
al ways,and in feveral degrees in all fucceffions of times«

H *. Thac

98 Of the Knowledge of God, PART I.

2. That this Difcovery ahd Means of Happinefs,
he hath by the courfe of his Providence puc toge
ther , and diffhfed to Man- kind in the Compilation
'of the Old and New Teftament , wherein are contained,
not .only the clear Ditcoveries of things to be Known
and 'Believed / conducing to Man's cverlafting Happi-
neis •, but likewife things to be Done 3 and effe&ual
Perfwafions for the doing of it.

3. That in the life thereof, there are not only
the natural Means of difcovery of Truths neceflary
to be known , of things to be done , and moit effe-
<3.ual and powerful Perfwafions beyond all other mo
ral Arguments to the Obedience thereof, but likewife
a ftrong Concurrence of the Power of God ( accord-

• iqg to his Will) fubduing the Underftanding to be
lieve, and the Will to obey.

4. That by this Belief of thofe neceflary Truths,
and Obedience to the Will qf God thus revelled,-
Man (hall be conducted to his everlafting Mappings,
\vnich was the great End of his Creation.

CHAP.

CHAP. VI. and of our Selves. $$

CHAP. VI.

Of the Credibility of the Sacred Scriptures,

THESE things be of eafie confeqiience, if once
this be clearly proved to be the Word of God,
for then we argue demonftratively , and a prieri , frcm
the Caufe to the Effect , w*. Becaufe that whatsoever
is the exprefs Word of God himfelf, which is the
God of Truth, cannot chufe but be infallibly true,
and beyond all deputation : But the queftion will be

Upon the Affumption, viz, Whether this be In truth, the

Word of God ? which, if once granted , all the reft uill
need no proof. The Underftanding of Man hath
wrought in it a four- fold s.fent to every Truth, where*
unto it aflents.

1. An Inherent Aflent, that is of fuch Principles, if
any be, which are connatural to Man. Thus the Un-
derfhnding affents not to this Propofition , That the
Old and New Teftament, are the Word of God.

2. Knowledge wrought by Dernonftrat Ion , or Sclen-

tia per cattfdm. Thus, though there be many Truths
in the Scripture, that aredcmooftrable-, yet, that tbefe
Scriptures are the infallible Word of God , is not na
turally demonftrable.

3. Belief i which is the taking up of a Truth upon
the Teftimony of him that afferts it. This, that ic
may be firm, requires two qualifications : Firft, a firm
and abfolute perlwafion, That what the Author af
firms, is true. And thus a Man once admitting, That
this is the Word of God , doth mod unqueftionably
believe it , becaufe the truth of the Author is denion-
ftrably unqueftionable : *. A firm and clear Aflent,

H x That

ioo Of the Knowledge of God) PJARTl,

That this is the Word of thac infal ib!e Author. And
this is wrought only by a fecret and immediate work
of the Power of God upon the Soul , and is as firm
Aflent, if not more firm, thaa Science it felf.

4. Perfaafion or Opinion^ which riicth upon probable
grounds. And although this can never arrive to Belief
or Knowledge , yet according to the ftrength , con
currence, and multiplicity of Arguments concurring to
the Perfwafion , it may arrive to the very next degree,
to Belief or Knowledge. Thus it may be firmly con
cluded , That this is the Word of God, and the Means
which he in his Providence hath appointed to guide
Man to the attaining of his laft Happinefs. This Per
fwafion, though it be not Faith,
«. <f*h Picparc the Heart for that
}y mitten in othr Wor(s. high and noble Affent, and migh
ty ftrengthens it , being attained.
Thefe are in the next place to be conlidered.

i. It doth difcover thofe Truths clear Ij and fatisfa&oritfj
which hath perplexed all the Labours and Enquiries of tht

wfeft Men , and thereby unriddles and renders ealie
moft of thofe difficulties and doubts in natural and
moral Philofophy > which could never , or not with
out ftrange uncertainty and reluftation, be fo much
as guefled at by them. The abftrufeft^ Truths are
hardly difcovered and found out, which is one caule
of thofe feveral abfurd Opinions and Pofitions, which
have been invented and impofed by Mens Fancies, to
make out, fupply, and reconcile thofe Difficulties
which the Ignorance of , it may be, one Truth, doth
moft neceflarily occafion : but when that Truth is once
difcovered , it doth moft clearly refolve thofe Diffi
culties, and fcatter thofe Abfurdities , and procure an
eafie Aflent from that Reafon in Man , which could
not at firft eafily difcover it. To confider this in fome
Particulars :

In

CHAP. VI. anot of our Selves. 101

In Matters NAturd : Whence grew all thofe ft:ange
Chimeras concerning the firft Matter , Its Kternitv,
Ics undeterrninatenefs , and a thoufand disputes, Wiie-
ther it is ? What it is ? and all end in nothing hut unfa-
fisfa<5tory and unrefolving Difputes •, concerning Edu-
dion of Forms out of the power of it , and by what
Agent*, concerning the eternal fucceffion and conca
tenation of Caufes-, concerning the beginning of Mo
tion, efpecially of the Heavens ', the endeavouring to
reconcile an eternal duration to a fucceffive motion *
concerning the different activities and qualities of
fimple Bodies , their mutual actings one upon another,
the caufe of the difgregadng of the (imple Bodies one
from another unto that1 convenient dilhnce, and of
their concurrence in production of mixt Bodies * the
production of Creatures , eipecially Man-, the nature
of the Soul -, the fitting of Obje6ts and Powers in the
Senfes and Intellect. All thefe, and millions of Di
fputes, rife from the ignorance of that Truth, 'which
at one view, we may with fatisfaftion read , refolved
in the Firft of Genefis , and in no Book in the World
befide, but what hath been borrowed from rhence.

Again , Touching the orderly Polition of the Crea
tures, The conveniency of one thing, to the exigence
and neceility of another-, The moderation and govern
ment of things endued with deitrudtive qualities each
to other* The concurrence of ieveral coiuingenc
Caufes to the producing of Mutations in States, Re-

ion,^r. as if thofe contingent Caufes had been as
it were animated with one Soul or Spirir-, and the
like. The obfervation of thefe , and the like things,
and the want of true knowledge, have put Men to
thole exigences of invention, which refolve them in
to Fare or Deftiny, into th? power of die Stars, into
the Law of Nature* and- yet we are ftill where we
Were, not knowing What that Fare is. What that

H 3 Order

Of the Knowledge of God, PART L

Order or Power of Heaven is , Whence that Law of
Nature came, or was given.

But if we look into this Book of God , we find all
thefe difficulties extricated : we find the prefervation
of this Order in the Creatures, to proceed from, and
depend upon the Wifdom and Power , and Govern
ment of an infinite and intellectual Being 5 who, whiles
his Creature for the moft part moves according to the
Rule of his own Nature , yet wonderfully manageth
them to Ends and Events which they dream not of 5
who, whiles the feveral contrary qualities, that he
hath planted in Bodies , could be deftru&ive one of
another , he hath fo fenced their extremities one from
another, that one deftroys not another, and yet fo
tempers and allays them, that they concur in the con-
ftitutions of other things. There we find the various
and moft contingent motions of the Creatures, mar-
fhalled by a \Vife Providence to the production of
ihofe Events , that the fecret Counfel of the great God
h'ad appointed 5 fo that whiles with one Eye we fee
feemingly accidental cafual motion of the World, like
the Finger upon the Dyal -, we may with the other
Eye fee in that Book, that wheel of Providence, mo
ving and turning it rationally , and with eledion , foi
thofe Ends, that it pleafeth the Wife Governour of al
things to order.

Again, in matters M&rd^ what perplexed Qiefti
ons have Men made concerning the Law of Nature I
Men? Whether there be any ? or if any, What it is
Whence it hath its ' bligatjon, fince all Men are b.
Nature equal ? What is the original and radical Rule of
of Juft or not Juft ? What the Standard of it ? or, Whe
ther any at all ? Whether there be any Chief Good oi
Men ? What it is ? Whether attainable ? Hence havi
grown thofe infinite Difputes^/^wo &OMO, every one
liating his own Opinion , and yec each Efficiently

confuting

CHAP. VI. aied of our Selves. 10 j

confuting another. All thefe Perplexities we find foon
refolved in that Book of God, ihewing us, That?*/? and
Vnjftfl, is only meifurable by the Will of God * that the
Obligation of Juft or Unjuft, afifeth from the meer Com
mand of God, and that relation of Duty which Man owes
to his Creator, and to the injunction that he gives : ihew
ing us the falfity of every of thofe Petitions concern
ing the Chief Good, and teaching us that it is to be had,
and to be had only in the enjoyment of our Creator.

True it is, that many of thefe, and the like Truths,
may be arrived at by the light of Reafon : But j. It-is
not without much Difficulty and Labour, and that of the
moft choice Men : ^ It is not without the help of Tradi
tion, at leaft of fomefmall Veins of thefe Truths: 3. Ic
is not without much mixture of corruptions, errors and
miftakes : 4. Not without much hefitancy and doubting,
Our natural Reafon as it lies in the Ore , and therefore
muft be difgrofled from its drofs, by ftudy and Educati
on •, fo it is weak and muft be iupported. And where
the ftrength of Reafon is^ the fame, that Truth that ano
ther difcovers, is entertained with more confidence, than
if a Man fingly had difcovered it •, fo that by the Scri
ptures, Reafon is enlighten'd and (lengthened in thofe
Truths,which carry in them aconfonancy toReaibn,and
might haply > though in a weaker rneafure , and with
more difficulty, have been extracted out of found Rda-
fon and Obtervation.

i. It doth contain divers Truths , which could never
be difcovfred, but by Godhlmfeif: as what the Will of

God was, that Man fhould do, or the Law of God;
What the purpofe of God was, concerning Man , both
in his Fall , and Reftitution by Chrift 5 The Covenant
which he made with the /W/, and with us in Chrifh
The uniting of the Divine and Humane Nature in the
Perfon of Chrift •, The laft Judgment -, The motion of
great God towards his Creature , ia Mercy and

H 4 Judgrn-uc,

104 Of- the Knowledge of God, PART I.

Judgment, and the like. Thefe,as they are beyond the
diicovery of any Man , (o they were too high for any
Man to invent or furmife. It is true , the Heathen
Law-givers and Philoibphers, to gain Credit to their
Laws and Dilates, durft fometimes to patronize
them upon Heaven : but in them, a confederate Man
might clearly find thofe Laws to have arifen from a
rneer pbfervation of the vifible Inconveniences to pub-
lick Societies , and a prudential application of iuch
Rules, as might meet with thofe Inconveniences : the
original of them was attributed to Divine InfUtutiori,
to gain Reputation and Opinion in the Vulgar: but
in truth all , or at lead thofe that were the beft, and
beft grounded , were as naturally deducible from the
obfervation of the Conveniences and Inconveniences
of a civil Society, as the Conclufions of Geometry
or Arithmetick, are grounded upon their Principles:
and therefore for the molt part. Humane Laws did in
fubftance agree in the Points confiiUng in the relation
between Man and Man, as being more obvious and
plain^ and did for the moft part difagree and differ in
thofe Points that concerned Religion, as being more
diftant and difficult :

Now if it be fad , That the di fiance awd remotenefs of
thofe fuppofed Truths from natural Reafirt or difcovery,
renders the Script fires the more incredible •, or at beft , not

credible thereby to be the Word of God -? for upon
the fame reafon , any improbable Relation may be
obtruded upon us as a Divine Truth, becaufe not to
be elfe imagined by Humane Reafon.
In Anfoer to this, we muft prernife two things,
i. That it is poffible,' there may be fome intel
ligible Objeds' and Truths in the VVorld , that never
any Man did, nor without the help of a foreign difco
very, never can find out. If a Man were fuppofed to
be born without the Faculty of Seeing , it were not

CHAP. VI. tni. of our Selves. 105

poffible for him todifcover that quality or motion of
a natural Body, which we call Light, or Colour , nay,
fcarce to undei ftand it, though a very rational Difcourfe
were made concerning it. And what Man can con
clude , but that there may be , and are , divers qua-
hcies or motions of natural Bodies , which are without
the Verge of any of our Senfes, and confequently,
never fall into humane difcovery ? We clearly admit
Spirits , acd we have notions of their motion , loca
lity, and fubftance^ yet it is impoiiible for any Man
by natural indagation, without the help of fome ex-
tiiniecal relation , to find it out : We may therefore
^conclude , That as it is poffible there may be , fo it is
probable there are fome intelligible Ooje&s and Truths,
Tvhich we cannot difcover without aa extrinfecal help
or difcovery.

2. That of neceffity many of thofe Truths contain
ed in the Scripture, efpecially concerning the Deity,
the Will of God , the Fail of Man, and the Means of
his Reftauration, are things that cannot be collected
or concluded by any natural Reafon , partly in refped
of the fjblimity of their Nature, being bey on j the
Verge qf Senfe and natural Difcourfe ^ partly becaufs
they are Emanations of a free Agent, whereof no other
Reafon can be given , but the Will of the Agent, and
confequently, not deducible into Knowledge or Affent,
by rational Conclunons.

3. That though the difcoyery of, or affent unto thofe
Truths, cannot be elicited by natural Reafon, yet
they are not contrary to natural Reafon, but may be
Truths, notwithftanding any reafon that can be given
againft them. It is true, that they, being above the
reach of Reafon, cannot be by force of Reafon affect
ed unto-, yet there is no reafon againft the truth .of
them. Natural Reafon hath a privative oppcfition to
the knowledge of them , w*. aa abfeace of a rieceffity

of

1 06 Of the Knowledge of God, PART I.

of aflenting , not a pofitive oppofition, or a confti aint
by necefficy of Reafon to difaflent to them.

4. That though thefe Truths are above the difcove-
ry of Reafon, and beyond the neceflity of a natural Af-
fent 3 yet they carry with them an admirable con-
gruity and fitnefs (even in reafon) one to another : and
although apart they carry a great difficulty , yet look
upon the whole Syftem or Fabrick , every Truth fup-
ports , and as it were, gratifies another , and bears
Witnefs to it , not only in point of Prediction , de qua
infra, but alfo in point of Congruity one with another.
Thus the Fall of Man, and the coming of Chrift, two
Truths unimaginable by Natural Reafon, be^r wit-
nefs one to another 5 and the Juftice and Mercy of
God bears witnefs to both. The Immortality of the
Soul, and the laft Judgment, bear witnefs each to
other. And as there is that mutual atteftation by way
of Congruity of one of thefe fublime Truths, to ano
ther of the fame nature, fo the Congruity that thefe
Truths have to thofe Truths , which rationally chal
lenge an AflTent from us , That all things had a begin
ning from the Fir ft Caufe, is a Truth evident in Na
ture, but in what way, or by what manner, is not
poflible to be known without a difcoyery. How ex
cellently doth that difcovery of the manner of the
Creation ferve, as I may fay that Principle ? So again,
that Man , being endued with a rational and immortal
Soul, was ordered by the Firft Caufe to an immortal
End , by a rational Means prefcribed by God , may
be concluded by rational inferences and dedu&ions,
but what that Means was, pr clearly, what that End
was , is not difcoverable by natural Reafqnj for it de
pends upon the Will of God. How admirably doth
the Scripture difcoyer that Means , w*. the Law of
God, and that End, theVifion and Fruition of God,
efpecially in the point of the Refurre&ion. Again,

That

CHAP. VI. and of our Selves. 107

That the Violation of that Rule, muft incur a Guilt
irreparable •> a lofs of that End , is rationally evident^
yet although that Man by that Guilt, is juftly depri-
vable of that End, is clear 3 yet that God fhould be
difappointed in this End, feems fomevvhat hard. How
clearly doth the Point of our Redemption by Chrift
( a point inconceptible by Nature ) ferve to extricate
and untwift this difficulty, gives God the Glory of
his Juftice, and of his Mercy, of his Wifdom, and
of his Creature ? Thus the lubfervience of a Truth
more difficult to the exigence of a Truth , that is more
clear to Nature , renders the former not only poffible,
but probable.

3. The third Evidence , That this is the Word of
God , are thofe ftrange Predi&iin of moft contingent
Events, fulfilled in their feveral times-, the Prediction
in one Age , and declared by one Inftrument of God,
the fulfilling in another Age , declared by another, or
feed by our felves. This gives teftimony, both to the
Truth and Divinity of the author or infpirer of it. To
omit thofe Predictions of f*Ktff9 concerning the remo
val out of Egypt : The Prediction of the Jevvifh Capti
vity, and the Reftitution by Cjrusy by Name^ The four
Empires? The deftruction of Jernfalem^ take notice
but of thefe two, viz. The Prophecies of the coming
of Chrift, defcribing his Nature, Gen. 3. i j. his Linage
of 4bra)uW) Gen. ^^. 1 8. of Judtib, Gen. 49. lo. of Da-.
vld, Ifa. ii. j. the place of his Birth, Aflcah j/i. his
Office, 7/4.61. i. his Mother, Ifa. 7. 14. his Death,
and the Ends of it, Ifa. $$. the time of his Death,
Pan. 9. 26. and divers other Circumftances , fulfilled
precifely in our Saviour.

^. The Rejection of the fas , and Calling of the
Gentiles to the Faith of Chrift, Dent. 31.19. and 52. 2 1.
Ifa. ii. 10. Ifa. ^.6. Ifa. 49. 6. this Prophecy fulfil
led even in our own view, yet upon fuch difadvantage

of

I o 8 Of the Kjiowledg e of Gcd, PART I.

of natural Reafon , as had not the fame power effedt-
ed it, that at tirft declared it , it could never have been
eflfe<5ted, confidering, i. The utter Enmity between the
^ews and Gentiles. 2. The extream contrariety in Reli
gion to it, 3. The fmail and inconiiderable means of
effecting that Converiion. 4 The great Scorn and
Sufferings of thofe that prpteffed it, 5. The vifible
impoffibilities of making any temporal Advantages by
it, &c.

4. The Corfint and Harmony among the fever dl farts of

it. When feveral Men, in feveral Ages, not brought
up under the fame Education , write, It is not poffible
to find Unity in their Tenets or Pofitions, becaufe
their Spirits, Judgments,, and Fancies are different : but
where fo many feveral Authors, writing or fpeak-
ing at feveral times , agree not only in matters dogma
tical, of fublime and difficult Natures , but alfo in Pre
dictions of future and contingent Events, whereof it
is impoflible for humane Understanding, to make a
difcovery without a fupeiiour difcovery made to it,
I mull needs conclude one and the fame Divine Spirit
declared the fame Truths to thefe feveral Men.

>. This Book alone, and none befides, but by de
rivation from it , cont&ineth matters of the mo ft noble and
xfeful nature. The generality of all humane Learning,
do either in their Objedt or life, or both, expire with
this Life, and none ever arrived to the difcovery of
the great and adequate End of Man. This is not only
evident in thefe Arts or Sciences of Natural Philofo-
phy, the Mathematicks, Phyficks, Politicks, Laws, tfr.
all which at their higheft , are but only fubfervient to
this Life, but in thofe two great and noble Sciences,
that Speculative of Metaphydcks , that other Practical
of Moral Philofophy: The former, though it arrive
to as high Truths as Nature can difcover , yet it refts
in the knowing of them, and in a m^er Speculation, and

CHAP. VI. and of our Selves. 109

doth not (hew wherein confifts Man's true Happinefs,
rruch lets, what is the way to attain it, for the latter,
the moft fublime piece of it, is framed only for the
Meridian of this Life, both in the life and End. With
out all queftion, the Great and Wife God did write
in Man's Nature, Habits exactly conducible to his in
ternal Contentment and Felicity , in reference to his
living in this World , as thofe which were of a higher
Conftitution and End , as his communion with his
Maker. The wifeft of Moral Philofophers , though
they have imperfectly copied out divers Pofitions of
the former, as Juftice, Temperance, Contentednefs,
Undervaluation of the World, Patience-, yet they
never arrived at the latter-, no Book in the World buc
this , fliews a Man the adequate End of his Being, his
Supream Good, his Happinefs-, nor directs the Means
of acquiring it. This doth not only inforce the no-
blenels and value of the Book, but alib the original
of it, for when I (hall fee a world of the moftexaft
humane Wits, tutning every ftone, as it were, within
the reach of humane difcovery , and yet none of them
all lighring upon this great Subject, the way to eternal
Happinefs , I muft needs conclude, That this difcove
ry is of a higher extract, than a meer humane inven
tion-, and although, when we have difcovered that
fubjeft , we begin to wonder that Mankind hath thus
long roved 5 and wafted its labour in-thoie other im
pertinent inquiries, and were fo far from difcovery of
this Vnum Neceffarlum, that they 'fcarCc fo much as
imagined there was any fuch Bufmets-, yet we may
juftly forbear that wonder , for this is a Path which
the Vultures have not leen-, the great God alone gave
Man his End , and appointed the way to that End 5
we had once the knowledge of both , but have loft it,
and we muft owe the diicovery of it to the Author
of it: And to M<M be fold , Behold the Fear of the Lord,

that

I lo Of the t&oivledge of God> PART L

l) r is Wlfdom j and to depart from Evil^ is

Job 18. 28.

6. It doth difcover the rthole Duty of Man to his Ma-
' ker, to himfelf, and to others, far beyond all other
Books or Documents in the World. Man by his -Sin
hath loft the greateft part of his Light and Perfections
his owndifcoveries of his Duty are lame and imperfeCt 5
and till the God , that tirft planted thefe Principles of
Knowledge and Conformity to his Will, give us a
new Copy of them , we (hall fcever clearly attain un
to them in our knowledge or practice. There are thefe
Eminencles touching Moral Precepts, which this Book
of God hath above all other Books in the World.

i. No other Book in the World doth difcover the
true ground of the obligation unto Moral Precepts. The
Moral Philofopher perfwades me to Temperance, to
Juftice , but what Obligation lies upon me for it? If
he tells me, That it is his own Authority, my Anfwer
Is, He hath none over me, more than I have over
him : If he tells me , the Law under which I live,
binds me to it, I (hall enquire what binds me to ob-
ferve thofe Laws, but Power, which if I1 can avoid
by the like power or fecrecy, I am not bound * or my
own Confent, which I am as well Matter of, as I \\ a
before I contented: If he tells me, the Law ofNatur
binds me, I am ftill unfatisfied who gave that Law,
when, or to whom $ and there the Philofopher is t
feek, as well of my Conviction, as of my Obedience ;
But this Book (hews what that Law is , from whence
the Obligation of Obedience to it arifeth , even from
that moft Juft and Uncontroulable Authority that God
hath over his Creature.

2. No other Book or Learning in the World per-
iwades the obfervance of thofe Laws, it injoyns with

the like convincing and fatisfying grounds of Reason that

this doth : The higheft ground that ever Moral Pli!ofo-

pher

C H A p. VI. and of our Selves. Hi

pher could fetch to perfwade to fubmit to Moral Pre
cepts , were but one of thefe : viz. The Reputation
and general efteem of Men , which dies with me , and
while it lives , is nothing elfe but a Fancie, and con
tains no Reality , or the Cohortion of the Lafos, which
if I can avoid with fecrecy or force, I efcape the
ftrength of the Perfwafion -, or that Congruity, that
found Moral Precepts hold with Prudence , and the
permanent enjoyment of good here-, for it is a moft
certain Truth, as appears before. That the due obferva-
tion of the Rules of right Reafon hath a moft clear
connexion with Happinefs in this Life 5 and that the
violation of thefe Precepts of Nature , do neceffarily
introduce a lofs of temporal Felicity : Thefe are the
higheft Motives of Obedience to thele humane Docu
ments: But let us look upon the Motives that the
very fame Precepts are enforced with, in this Book of
God, we (hall- find them of a higher Conftitution 3
we are there ihewn, they are commanded by that God,
to whom we owe our Being, and therefore may juftly
challenge our Obedience as his Tribute-, by that God,
from whom we daily receive our Piefervation and
Mercies, and the.efoie may juftly expedt the return of
our Love and Thankfulnets in the Obfervance of his
Will-, by that God, that hath annexed a Sanction to
the breach of his Law, which he both can, and will
inflia ; this 'may ftartle our Fear -, by that God , that
hath propounded and promifed a Reward to our Obe
dience, both in this Life, and a future, which he will
certainly confer , this doth quicken our Hope. Thefe
and the like grounds, and motives of Obedience, fall
upon the moft adive Affections, with the moft
powerful and rational Perfwadon , and are able to
conquer • more difficulties in the Obedience of thefe
very Preceprs , that are materially the fame, than all
thofe faint and thin Perfwafions, that the wifeft of

Men

112 Of the Knowledge of God, PART I,

Men could ever teach. The great God, that knows
the frame of the Soul of Man , hath not only given
rational Laws to lead him to his great End , and ra
tional Means to draw put his Obedience , by appoint
ing Rewards or Punifhments of his Obedience or
Difobedience •, but alfoby the fame Wifdom of his,
planted in him Affections, which might be proper td
receive the impreffions of thofe Rewards and Punifh
ments : and by this Word of his conveys thofe No
tions into his Heart, which flick upon thofe active
Affedions of Love, Hope, and Fear, in the mod
exad, full and adequate manner: This is therefore
none elfe, but the Finger of God. And this is not
only evinced by the Threatnings and Promifes in this
Book, but by the Hfftorical part of it, applying the
Truths of both -, wherein we may fee unriddled moft
of the varieties of Events, that fall upon a People, or
Perfon, efpecially knowing God, \\hich without this
Light, feem to be ccnfufed, and meerly contingent;
//fosr/lins, Jfrael is punifhed: (lie repents, and is deli
vered. We are (hewn by the very Hiftorical paflages
of the Old Teftament, that when we are puniihedy
\ve eat but the fruit of our own ways.

3. As the Eminence of the Scripture above other
Learning , and confequently its Original, is dircoverecf
in the two former , fo in this, tha tit doth diftinttljtwd
dearly evidence , and fet forth thofe Moral Precepts,
which are confufedly and imperfectly only delivered
by the beft of humane Writers , efpecially in the Wor-
fliip of God: All agree God is to be worfhipped , but
when they come to {hew how, then they are to feek ;
for indeed, *s it is folly for any one to think, that there
can be any Worfhip of God acceptable , but what is
agreeable to his Will •, fo it is vain to think, that this
Will of his could be discovered by any but himfelf. And
from the want of this grew Idolatries and other Vanities
inWorfhip, 4. The

CHAP. VI. And of our Selves. \ i j

4 . The original: of the Scriptures is difcovered in this?

hat it doth contain in it Precepts of a higher Cotifti-

ution , and therefore of a higher Pedegree ^ than the
>eft of all humane Learning ever did arrive unto ?
uch as are the Cleanfing of the Heart and Thoughts
rom all Sin^ That the Formality of Sin.confifts in
he Will, even before it expreflTeth it felt in Aft,
That the outward Conformity of the A<S to Vertue^
vithout the internal Conformity of the Will and
Vlind , is but Hypocrifie , and the feeming vertuous
Adion is at lead dead , and not of value, if not fiti?
That a Vertuous Adion done out of any other End^
han in Obedience and Love to God , that enjoyns it,;
not an A<Sion rightly Principled , nor acceptable to
pd * The right directing of our Paffions and Affe-
aions , that nothing is worthy of our intenfe Love
>ut God v that nothing deferves our Hate but Sin $
nd therefore teacheth us in the former , to defpife the
World-, in the latter, to love our Enemies. The right
emper of our Minds, in reference to all things without
us , or befalling us in any Affliction and Trouble , It
eacheth us to improve it in difcovery and repenting of
he caufe of our fin , in adhering to God, in whom there
s no variablenefs •, in keeping a loofe and remiis Af-
edtion to the World 5 in Contentednefs, and chearful
efignation of our felves to God , that is Lord of his
Creature , and though it (hould not be merieorioufly
iefexved , might be juftly inflifted : In times of Pro-
erity and Comfort , ic teacheth us to look to the
latter , and take more delight in the hand that gives
t , than in the BlelTmg it felf -, to value the rneafur£
)f my Comfort, more by the favour and good will
f the Giver , than by the extent of the Gift : In the
enjoyment to be Watchful , that I be not infnarcd
it to forget the Giver , to be moderate , humble3
wife : In the whole courfe of our Lives to took above

I

ii4 Of the Knowledge of God, PART I.

-this World to another Country , and fo we may en
joy the the Favour of our God , and the Fruition of
that Country -, to be at a point with all the Pleasures,
Profits, Preferments, Honours, Comforts, and Life of
this Life* to be fo' fixed in our Obedience to our God,
as not to go out of the Path he hath put us in , though
it be ftrewed with all the Scorns, Miferies, Torments,
and Deaths, that Men or Hell could fcatter to hinder
us. Thefe and the like Precepts are given in that
Word : and thefe and the like Effects it doth , by the
concurrence of God's Grace, work in the Heart,
which are as far beyond the molt fublimated Docu
ments of the naoft exaft moral Philofpher in the
World, as theirs are beyond the moft grpfs Paganifm :
Thefe do proclaim therefore their original from a
higher Principle than humane Authority , or Inven
tion. And it is obfervable , that thefe are not only
Principles of a high and noble extract, but of a fin-
gularufein this Life: If all Men were of this Confti-
tution, it would queftionlefs, reform all thofe Incon
veniences , which GO happen either from one Man to
another, as Enquiries, breach of Contrails 5 or from
Man to himfelf} of difcontent, vexation and unquiet-
nefs of Mind, or diforder in any Condition.

Now if it be faid , That it feems ftrange, that God,
who could have preferved Man in the fame Integrity
of Mind, in which he was created, and could have
fupplyed Man with as uniform a motion to his End
by a conftant Means , as other Creatures by their In-
ftin&s, which are fixed and conftant in them, (hould
take this Circuit , in reftoriiig loft Mao by fuch a
Means , it is anfwered, That God having endued Man
with Reafon, Understanding, and Will, doth rather
chufe to bring about his purpofes concerning him, by
Rational Means conform to thqfe Faculties of Under-
ftanding and Will, putting Light into the one, and

Regularity

C H A P. VI. And of our Selves. i i ^

Regularity into the other, by fuch means as is fuitable
to his Condition and Nature, and not by the adtaal ex-
ercife of his extraordinary Power, though not without
the concurrence of his fpecial Grace and Providence $
as in thofe other actions of Men , in preferving the
.natural or civil Subfiftence of Men, and Societies,
he doth ufe the instrumental means of natural and
politick Pr®vifions, rationally or naturally conducing
(to fuch preservation.

By what hath pad before thefe things, are rationally

i. That there is a Fir ft Caufe of all things.

^. That this Firft Caufe is Infinite , Incompreheri-

3. That this Firft Caufe, as he was the firft arid
>nly Caufe of all Beings, fo he appoints in his Wifdom
md Juftice, the feveral Ends, or Perfections of all

things.

4. That the feveral particular Ends of all things ar£
>roportionable to their feveral Natures.

f . That every thing is carried to his feveral End,
>y Rules proportionable to the End and Nature of
Creature , given by the great Governour of all
nmgs.

6. That Man is a Creature of higher Conftitution
Jhan other Creatures, principally in rcfped of the Im-
jortality of the Soul -•> the Immateriality of it , the
Acuities of it, Underftanding and^Will.

7- That therefore he was at firft ordained by the

afe God to an End proportionable to thefe Excellen-

[ics, an immaterial, immortal, intelligible, defirabk

8. That there is no other ofytt of this Happinefs,<
ut God himfelf.

9- That the fame Wifdom of God, that ordained
11 things to their End, and planted in every thing con-

I i ducibk

1 16 Of the Knowledge of God, PART I.

ducible Motions and Rules for that End , hath like-
wife appointed unto Man a Rule leading him up to
that End ^ and without the obfervation whereof it is
impoflible to attain it.

10. That this Rule depends meerly upon the Will
of God, what it fhould be-, and that in the Confor
mity to this Will, confifts Man's prefent Enjoyment,
and Hopes and Means of future Happinefs.

1 1. That as things ftand with Man, he is at a Fault,
and knows not what his End , what his Rule is , nor
hath a Will to obey it.

1 1. That confequently he can never attain his End,
till his Undemanding and Will be reformed , and the
Guilt contra&ed by the violation of that Rule, be ta
ken off.

13. That the Difcovery, Reformation, and Cure,
can be by no other Means, than by God himfelf.

14. That this Book of the Old and New Teftament

are that Means , which God himfelf hath given in his
Mercy, Providence andWifdom to be the means of
the difcovery unto Man what his End, what his Means
to attain that End was, how loft, how to be reftored 5
and contains raoft effe&ual and rational Means condu-
cible to it.

PART

PART II.

I

CHAP. I.

Of the Exijlence and Attributes of God.

A N D now we have drawn down the great
7\ Bufinefs of Man, by dark and intricate fteps
f\ 2nd windings to a clear Light , which doth
JL Jx not only clearly and compendioufly unmask
unfold thefe Truths, which with fp much difficulty
Dfdifcourfe,and fearch by Reafon, we dimly arrive unto,
!3Ut divers other Truths , which all the Reafon and
Learning of the Sons of Men, could never attain unto ;
|jet fuch, as without which , all the Paffages even of this
Life, are dark and obfcure, and uncomfortable: We
lall therefore now fall to the confidcration of thofe

hsj which are contained in that Boot^y that are of the
reateft concernment to the Sons of Men , in Order to their

Opream'End, and to evidence their Congruity with

ound and reftified Reafon.
i, Tliis Book teacheth us, That there is a Gul, whidi
though it be deducible by natural Evidence , yet

his declaration in the Scripture is of fingular ufe > as
ell for the fpeedyand eafie difcovery of it, as a!fo

I 3 for

1 1 S Of the Knowledge of God, PART II.

for the ratifying and confirming of this Principle, <as
we may obierve , even in Truths of an inferiour na
ture -, which, though by the difcurfive operation of
the llnderftanding, they may be difcovered and affent-
ed unto , yet thefe difcoveries, and that confent, is fa
cilitated and ftrengthened , when in the Writings or
Dilates of others they are fet forth , as in the fe-
veral diicourfes of Men in matters Natural , Meta-
phyfical, and Moral. And we may obferve, that even
in this fundamental Truth, That there is a God, where
thefe and the like Inftruftions are wanting , Men,
that are naturally endued with the fame Faculties of
Reafon and Llnderftanding with tfs, have not, or
not fo clearly this Principle , as among Atheifts and
Pagansv

2. This Book fhcweth US clearly the Effete, Nature

and Attributes of God , as far forth as is comprehenfible
by our humane Llnderftanding. Many of thefe are
by the help of natural Reafon and Difcourfe, legible
in the things that are feen, fo far forth, as to leave j
pur Ignorance thereof unexcufable, Rom. i. 20. yet as j
ia the former , fo much more in this , our Reafon is f
helped and ftrengthened in our fpeedy difcovery , and i
firmer affent thereunto, as likewife appears by the many
Errors of Men of the fame Faculties with us , even
concerning thefe Principles.
' Herein we leam his mnttp : Deut. 6. 4. The Lord
mr tied is :;ne Lord. His §>eif*fufftcietTc£ , and Subfi-
flence of himfelf: Exod. 3. 14. I am that I am. HiS;
SlJUmenfitp • i' Kings 8. 27. Bebold the Heaven, and th'e\
Peaven of Heavens cannot contain thee : His ti3blQUitp.
Deut. 4. 39. ' The Lord he is God In Hes.ven above, and apot
Earth beneath'- Pfal. 13.9. Whither fhdl I go from tm
Spirit, or fly from thy Defence ? Jer. 23. 24. Can any hid<i
h'lwfelf, that I fhall not fee him ? Do not I fill Heaven ant
Earth? His CBtCWttp; Pfal. <?o. 2. Before the

CHAP. I. and of our Selves. 119

•were brought forth , $r ever tkou kadft formed the Earth
and the World, even from ever laft ing to everlafting, thoit^art
Cod. His <DmntfCtence and intellettnd Nature : P(al. 94,
lo,i I . The Lord knoweth the thoughts of Man , that they
are vanity. PrOV. 15*. II. Hell and deftrttttion are before
the Lord , how much more the Hearts of the Children of

Men? His £Dmntp0tcnce : Gen. 17/1. I am the Al
mighty God. Pfal. 145. 3. His Grcatnefs is ttnfearchable.
His rotfUStn : Jer. lo. 12. He hath e ft ab lifted the. Wvt Id
by his IVifdom , and hath ftr etched out the Heavens by his
Difcretion. Pfal. 147. 5". His Vnder ft anding- is. 'infinite.

His Q&tU the only motive of all his actions :" Prov. 16.

14. The Lord hath made all things for himfelf. Exod. 33.
19. jfod mil be gracious to whom I will be graci.otts , and
will jbew mercy to whom I will fhew mercy. I fa. 43. 2^.
/ am he that blotted out thy tranfgrejfions for my own fake.
Himfelf the (EntJ of all de doth : Prov. 16. 4. The Lord

hath made all things for himfelf. 3rre(t$ibtlttl? » PfOV.
21. 30. There is no Wisdom vorVnderftandingj nor Cottn-
fcl tigainft the Lord. 31»n*tn(tbie : Exod. 33.19. No Man
can fee my, face and live. 3mntUtabtlitP : Matth. 3. 6.
I am the Lord^ I change not. Plal. 102. 6. Thott art the
fame , and thy years h^ve no end. Ifa. 40. 28. Haft thott
not k^o'.-vn ? haft thott not heard, that the ever la ft ing God, the
Lord , the Creator of the ends of the Earth , fainteth not,
neither is weary ? there is no fearching of his Tender ft and-
ing. It is true , in thefe and the like Expreffions or
Attributions unto the Divine Nature 5 we are .never-

thelefs tO obfervey

i. That it is impoffible for any thing below God
himfelf, fully and clearly to understand the Nature or
Eflenceof God 5 becaufe he is aftually Infinite, and
nothing befides, himfelf hath, or can have, an Ad of
his Intellect , fpacious enough to comprehend what
is actually Infinice.

I 4 2. That

? 20 Of the Knowledge of God, PART II .

*. That confequently it is impoflible , that any in
telligible Expreflions whatfoeyer , can fully and clear-
Jy render unto our Underftandings the Nature of God :
And this (lands upon the Reafon before alledged. We
have here three terms , and each of them doth necef-
(arily inforce the truth of this.

1. The Infinitude of the pbjed, God: concerning
whom in exaft Truth , nothing can be affirmed 5 for
it confifts not with his Simplicity •, as to fay, that he
is VVrife, Juft, Good, is in truth improper 5 for that
were to fuppofe a quality or accident in hirp diftindt
from his Eflence, which is not poflible.

2. The difproportion between the Obje<ft and the
Power of the Underftanding. It is true , the Under
ftanding , as Numbers, or a Line , is potentially in
finite-, but it is not, nor can be infinite in aft* $ and
unlefs it be fo, it cannot poifibly or fully conceive the
Piyine Nature, by all the fpeculation in the World 5
if it could be imaginable , that any Expreflion could
be' framed exactly proportionable to the nature of
God , that Expreflion ? whatever it v* ere , would be
too wide and fpadous for a finite Underftanding at once
to comprehend.

3. Expreflion is the means of uniting Truths to
our Underftanding , which , that they may be , rnuft
have a double conformity : i . To his Underftanding,
that makes the Expreflion , for it is nothing elfe but
a fign or image of that Conception, that is in him
that makes the Expreffion : Thus according to the pei>
Fe&ion of that inward impreflion that is in his Under
ftanding , that makes the Expreflion , is the meafure j
of the perfection of the Expreflion : ^. To his Capa- 1
city or Receptivenefs , to whom this fign muft be gi-i
yen^ otherwife though the Conception of him, that:
makes the Expreffion , be never fo exaft , and his Ex- i
prelTion never fo conformable to that; Conception, the'

Expreflioqi

CHAP. I. And of our Selves. 121

Expreflion is idle and fruiclefs : Thus, though Al
mighty God be not meafurable by any Expreilion,
yec he renders himlelf to every thing, according to
their different Capacities : to Angels by a fpiritual Vi-
fion, to Men by Expreffions chat may fall within the
compafs of their Apprehenfions 3 which of neceffity
muft therefore be defective, becaafe if poffibly they
.could be exadly conformable to the Nature of God.,
they would be utterly unufeful for the Underftanding

Of Man : This is plain- in thefe three Inflances :

1. Divers of the Divine Attributes confift in Ne
gatives , and exclufipns of thofe deficiences, that we
find in Creatures. This can never clearly exprefs
the nature of the thing , for though \ve could deny
any thing to our Lives ends , yet we were as far
from clear knowing what it was , as when we firit
began,

2. Divers of the Divine Attributes con lift in Affr-
mation of thofe Qualities , which we find moft ufefd
and in efteem among Men, asJufHce, Wildoin, PL-
rity>#r. which, as is before ihewn, is improper.

3. Divers of thofe Attributions confift in a redu&ion
of the actions, that God doth , to the like qualities in
Men, that occafion the production of trie like Actions,
as Jealoufie, Anger,Love, pity/yV. which are impolfible
to fall in truth within the right conception of the Di
vine Nature, or to confift with the Perfection, Impaffi-
bility? and Immutability of his Eflence: But without
the help of thefe, or the like Expredjons , we cannot
eafily conceive , how, upon the different actions of
Men in Obedience, or Difobedience to his Will, thofe
different Difpenfations of the Divine Will fhould
even without joyning to our llnderlto ndiugs fonie
fuch motions in the Divine Being , which cprrefppnd
with the motions inourfelves, producing fuch Adi-
pas. The like when we read of his Eyes , Counte
nance,

522 Of the Knowledge of God, PART II.

nance, Hand, Arm, Goings, Ways : wherein never-
thelefs the Scripture , whiles it ufeth thefe Expreffions
to help our Understanding , and excite our AfFefti-
ons , it neverthelefs provides Cautions to avoid groff-
nefs and miftakes , that fo it may appear , that they
are only helps to us , not derogations to the incom-
prehenfible Purity , Perfection , and Majefty of God :
and for that very reafon, not any one thing fo
much fenced out by it , as Imagp-making, and Wor-
fliiping.

3. By this Book , we are taught the manner of his

Sutyftence in three Perfons, the Father, the Word,
and the Spirits and that thefe three are one. The
Plurality of Perfons in one Efleace is a Myftery that
is not attainable by all the Reafon in the World , and
is but obfcurely hinted invthe Old Teftamenr, Gen. i.
i<5,efo and therefore it feems not understood by the
few 5 but in the New Teftament more plainly related :
the diverfity of Perfons of the Father and Son in one

Effence, John 14. 9. John 17. 5-, 22. The Spirit All

three together, Matth. 28.15?. x ?°h» 5 . 7. The Manner
of the Subfiftence in Unity of EfTeoce, and Trinity of
Perfons is of that tranfcendent and incomprehenfible
Nature, that, as it could never be discovered without
an immediate revelation from God himfelf , fo being
difcovered, it is icarce conceptible by us. The Ltfputes
concerning it, farther than it is there revealed, are ground-
lefs and dangerous 5 for it is utterly impoffible, that the
Notion of Perfonality or Subfiftence , as we take it up
from thefe inferiour Beings , can fit that , which is the
higheft and mod arcane Myftery of the infinite Be
ing > and confequently thofe Difputes, which are built
upon thofe difproportionable Notions , are not without
aneceffity of erring.

CH A P.

CHAP. II, and of our Selves. 12 J

CHAP. II.

Of the Acts and Works of God : .and i.Qfbh
Eternal Counfel.

4. •Hp H E next great Point that we learn in this
A Book , is concerning the 4 Els or works of God:

1. His Eternal Counfel.

2. The Execution of that Counfel :

1. Creation.

2. Providence:

1 . General, Concerning all things.

2. Special, Concerning Man.

i. Concerning the Eternal Counfel tf God, where
by he did predetermine all things that fhould be from
all Eternity : This, as it- evidently appears in all the
Prophecies of the Old Teftament, which were ful
filled in their times , fo by divers Affirmations , even
of God hinafelfby his Spirit: The Creation, Prov. 8.

27. When he prepared the Heavens, 29. When he appointed
the Foundations of the Earth. Job 38. 4. When I laid the
Foundations of the Earth, 10. and brake ftp for it wy decreed
place.

The Redemption of Man by Chrift , i Pet. i. 20.

Who was foreordained before the Foundation of the World.
A(Ss 2. 23. Him by the determinate Counfel <tnd fore-
knowledge of God , ye have taken^ &C. Election 01 his
Churcll and People, Rom. 9. II. The Purpofe of God
according to Election :

The Succefles of Nations and Kingdoms , I fa. 14.

25, 27. This is the Purpofe that is purpofed upon the whole
Earth, &C. Fer the Lord hath purpofed , and who (Jo all

difanul

124 Of the Knowledge of God, PART II.
difanul It? Dan. 4. 35-. The Extorted Confeffion of

Nebuchadnezzar.

The particular and voluntary motions of Men,

If a. lo, 5-. O Affyrian^ the Rod of mine Anger , &c. yet he
thinketh not fo. Jer. lo. 23. The TV ay of Man is not in
him f elf, PrOV. 20. 24. Afe'-f £w*£f dec of the Lord.
PrOV. 21. 30. There is no Wifdom nor Connfel again ft
the Lerd.

The moft contingent and inconfiderable Events that
are, the cafting of a Lot, Prov. 16. 33. The falling of
a Sparrow, Matth. 10. 29.

Now touching the Counfel of the Almighty, we are

to diftinguifh between the att of Counfel , And the aft ef

Knowledge : the firft is properly an ad of his Will , pre
determining what (hall be 5 the latter , an aft of his
infinite underftanding, which forefees what (hall
be, without any aftual Caufality upon the things.
Thefe, though they are not fo much as accidentally
differing in God , yec in our Apprehenfions there is
a difference 5 fo that we conclude , there is not only
a Prefcience in God of all things that fhall, or may be :

Knotvn unto the Lord are all his Works from the beginning :
but likewife a Predetermination by his Divine Will
of all things that (hall be , and of the feveral means
conducing to it. And this Counfel of God is in truth
the fupream Caufe of all things: for as that Power,
whereby all things do move themfelves or other things,
is put into them by the great maker of all things, by
the mere and immediate aft of his Will, as hath been
before obferved=, fo the managing ofallthefe feveral
Powers , to the production of the feveral things in
the World , is the act of the fame Will of God :
they move in their feveral Series , according to that
Counfel of the great God of Heaven.

Now this Counfel of God is reprefented to us in
the Scripture under thefe/^wr^/ quallficAtions, i. An,

Eternal

CHAP. II. and of our Selves. 125

Eternal Counfel. 2. An Immutable Counfel. 3. A
Free Counfel. 4. A Wife Counfel. 5. An Aftive and
Irrefiftible Counfel. 6. Air Univerfal Counfel.

1. It is an Eternal Counfel, a Purpofe and Counfel
before the Foundation of the World , the indivihble
and unfucceflive a<5t of his Will. It is true, the Coun-
fels of Men , as their Conceptions are fucceffive , one
confederation fupplying the defeft or imperfection of
the former : and oftentimes the Counfels of Men are
taken up pro re nttta, principally becaufe they have
not either the power to manage all the Emergencies
and Ingredients into an Adtion according to their own
Wills, nor to forefee thofe Accidents that might
enervate or impede the fruit of his Counfels, but the
Will of God is the Caufe of all things s and there
fore as nothing can have a Being without his Will,
fo nothing can impede or hinder the Counfel of his
Will.

2. From hence it follows 3 that it is an Immutable
Counfel -, otherwife it cannot be Eternal, for what
began to be otherwife , than it was before , cannot
be Eternal. The Change of Counfels and Purpo Ss
among Men arife from one of thefe Caufes : either
from an intrinfecal Unfetlednefs and Unconftancy,
which is their imperfedion $ or from fome extrinfe-
cal Emergency , which either was not forefeen , or
cannot be mattered : but neither of thefe can fall upon
God. It is true, what he wills, he wills freely, and
therefore ex natura rei he might not have willed it ; yec
what; he wills, he wills from all Eternity :

with him there is no variablenefs nor fha- '*?' *• 17'
dow of turning : / the Lord change nut^ there- Maft ~ ^
fore ye Sons of Jacob are not confymed. And

as there is no ground of change in himfelf , fo neither
is there any poffibility of change from any thing with
out him-, becaufe the fame Ait of his Will? which

126 Of the Knowledge of God, PART IL

is jiis Ounfel , is the caufe and meafare of the being
of all things , and therefore it can no more hinder or
alter his Counfel, than it can give it felf a Being
againft his Will. But becaufe there be fome things
that owe not their Formality to the Counfel of God,
as Sin (which how far it falls within the Counfels of
God , (hall be hereafter confidered ) yet that cannot
any way elude the Counfel of God, as fliall be
hereafter fhewn : Therefore thofe feveral paffages in
holy Scripture, that tell us, that God repented of
Evil, when Man repented of Sin, Joel ^. 14. fonah 3.4.
are not to be underftood of the Nature or Counfels
of God : for in that refpeft Balaam fpoke a Truth of
God, Numb. 23. 19. God is not a Man , thai he fhotttt
Ije , nor the Son of Man , that he (hould, repent : For the

fame Counfel of God , which appointed Jonah to be
the Inftrument of Nineveh's Repentance, ordained like-
wife their turning upon that preaching, and ordered
the diverfion of that Judgment, which the fame Coun
fel had ordered to be imminent , but not executed :
But becaufe there was the execution of fuch a real
change , which in Man is ordinarily the effect of a
change of purpofe, or repenting, therefore it is called
a Repenting: yet the very fame Counfel, that-appointed
the denunciation of an imminent Judgment, appointed
their repenting upon that denunciation , and that diver
fion, upon that repenting.

3. It is a Free Counfel: it is nothing e!fe, but the
aft of the Will of God. It is true , the determina
tion of that Will impofeth a neceffity of the exiftence
of the thing willed, yet the determination it felf was
an a£t of the freeft Agents. This excluded! any Stoical
Neceffity.

4. It is a moft wife Counfel. And this is evident,
even in the loweft and moft inconfiderable execution
of this Counfel: and therefore Ifa 28. ^^. the difpen-

fationr

CHAP. II. and of our Selves. 127

fation of this Counfel of God , even in the fowing
and threiliing of Fitches , concludes this alfo cometh
forth from the Lord , who is wonderful in Counfel,
and excellent in working : This Wlfdom is eminent in
this :

' I. In that 1C doth not only predetermine the End or
Event , but likewife M thofe Means , that are COndutible

to the bringing to pafs of this End. It is true, God
by an aft of his Power might , and fomethnes doth,
per faltum bring to pafs his own Purpofe , by his own
immediate Power : but this is not the ordinary courfe .
of the execution of his Counfel , but produceth the
End Decreed , by Decreed Means , Atts 27. Pant's
dangerous Voyage is predetermined to end in a fafe'
Arrival, Verfe 24. Yet Verfe 31. Except thefe Mm

Abide in the Ship , ye cannot be faved. This Perfwafion

of Paul's becomes prevalent, and they ftay. The Coun
fel of God , that determined the Ship's fafe arrival,
predetermined the ftay of the Men in the Ship , to
be the means of that fafety , and the perfwafion of
Paul to be the means of their ftay. Here is the Link
of God's Counfel, coupling the Event to his Purpofe,
with fubordinate and purpofed Means. When I fee
a Counfel of God difcovered , that had not its com-
pleat Execution in many hundreds of years after $ and
obferve how many thoufands of ftrange connexions of
Accidents do intervene between the Counfel difco
vered, and the Execution of itj although till the
execution, the event feems as uniegible as anything
in the World ^ nay, oftentimes thefe Antecedents, that
feem moft probable of any to the producing of the
expefted Event , with a contrary wind quite driven
off and blafted^ yet when after all thefe feveral Mean
ders of Succefles , I fee the EflFeft come to pafs, even
, by moft improbable and accidental Means , I muft
:oution Jneccjs acknowledge , this feeming Confulion is me
thodically

Jt 28 Of the Kjionle&ge of God, PART IL

thodically managed by the fame Counfel, that prede
termined the End •, I muft conclude, as the Wife Man
doth in another cafe, Ecclef. 7. 14. God hath fet the

one over again ft the other , to the End^ that Man foould find

nothing after him. Let us confider it in the great Bufi-
nefs of our Redemption by Chrift: God in his Eter
nal Counfel had appointed Man to be partaker of his
Glory by the death of Chrift , who was the Lamb flam
from the foundation of the World : Man is created
in a^ glorious, happy, free Eftate^ he hath a Covenant
made with him 3 which he may keep or break at his
own liberty 5 he is. left in his own hands, and not necef-
fitated to break that Covenant, which he but even now
made with his Maker , if he had done fo , the fending
of Chrift had been needlefs : Man falls, now is Chrift
promifed, Gen. 3. 1 5. and after confined to the Line of
Abraham, Gen. 18. 18. and after to the Line of David,
See what a World of Interventions of Accidents and
Succefs interpofed between the Promife and the Event,
the Birth of Chrift, any one whereof, if it had mif-
carried , had difappointed the whole Succefs : When
lie was born , what ftrangc Events happen for the ful
filling of all the Prophecies concerning him. So in
the fulfilling of the Prophecy made to Abraham , that
after four hundred years bondage, his Pofterity iliould
enjoy the Land of Canaan, Gen. 15. ver. 1 3, 1 8. What
a world of ftrange Interpositions were there, conducing
to the fulfilling of it, between that and Exod. 12. 40.
^nd Jojhua 18. i. The Births of I(aac, Jacob * and the
Patriarchs 5 the Dream of fofeph,' that caus'd envy a-
gainft him j and that very Envy conducing to the ful
filling of his Dream : he is fold to the IJhmaelitcs*, by (
them to rht Egyptians •? he is injured and imprifonedj
Pharaoh's Butler is imprifoned in the fame Prifon , and
then dreams 5 this interpreted by j%p&9 the Butler,
delivered 5 Pharaoh dreams , i<ftfh is mentioned , and;

interpret

C H A P. II. And of our Selves.

interprets it , is advanced , furniiheth^ Egypt to be
the Magazine of Africa , the Famine pincheth fac&&
Family 5 this lead his Sons to Egypt $ fofeph is diico-
vered$ f*cob fent for, he and his Family 5 fixty
fix Perfons go down into Egypt : What a Circle is
here of the Divine Counfel, managing thefe feeming
Cafuahies, to fulfill that part of the Prophecy to Afa*-
ham, That his Seed fliould be Strangers in a Land that
was not theirs ! Well, for their Deliverance from
thence, they rnuft be opprefleds that's not enough j
the Males muft be killed 5 had ^ not this been , Mofes
had not been exppfed 5 Pt/tr^Ki Daughter muft come
juft to prevent his drowning , and to give the oppor
tunity of a learned Education $ this was the Inftru-
ment of their Deliverance. The like we might pur-
fue in the following Paffages, wherein we may fee
the Wife God by his Wile Counfel marihalling the
Means , fitting them moft admirably with Circum-
ftances and.ftrangeConjun&ures, for the fulfilling of
his purpofed Ends. And herein is^-the Excellency of
the Scripture, that ihews us a Hand, ordering and
difpofing by a moft Wife Counfel / thefe feeming tu
multuary and diforderly Paflages in the World, to moft
admirable and fixed Ends. This is the firft thing
wherein the Wifdona of this Counfel of God is feen
in chaining all things one to another, by the very fame
purpofe whereby he determined the End.

2. That in the difpofing of Means and Ends , every
thing notwitkftanding, moves according to that Law , that
he hath given to its particular Being. We ufually diftin-
guifh the actions or fucceffes of things within our ob-
lervation into three Ranks or Ranges : w*. Neceflary,
Voluntary, Contingent :

i. Neccjfay Effects are fuch, as their Caufes being
admitted , have a neceflary conjunction therewith , or
confequence thereupon , according to the ufual courfe

K of

I jo Of the. Kjiowledge of God, PART II.

of Nature. Such are the Confequencesthat rife upon
the motions of the Heavens , as the pofitions of the
Planets 3 the Consequents that arife upon the con
tiguity or conjunction of the Elements ? and divers
fuch things , that hold a conftant courfe in Nature.
Thefe, although the great God may , and fometimes
•doth, interrupt by the extraordinary aCts of his
Power, and to (hew his Freedom 5 yet moft admirably
he doth not hinder , but ufeth them to the production
of his own moft fure Counfels. And this evidenceth
the Infinite Wifdom of the great God, that hath fo
admirably framed his Works and his Counfels , that
while the former move uniformly, according to that
prefcript Rule and Law , which the God of Nature
hath put into them , yet the latter (hall not be in
terrupted , but effefted by them , though they know
it not , nor mean it not. As when we fee in a curious
Watch 3 the uniform motion of the Spring, ferving to
produce feveral artificial motions 3 as of the hour of
the Day , the day of the Month, the age of the Moon,
and the like 3 we commend the Wifdom of the Ar-
tift, that hath fo tempered the Spring, that by one
uniform motion, it may be ufeful for all thefe-, and
hath likewife fo directed and managed this natural mo
tion of the Spring , to ferve ejaCtly thofe different
intellectual motions 5 and do conclude, that the con
trivance of this piece of Work was all at one time,
otherwife it wTere impoflible , that every part fhould
hold that order : So when we fee the natural mo
tions of the Creatures , conducing to the production
of thofe rational Ends, which God hath appointed,
we may juftly admire the Wifdom of God, that while
he intends a Purpofe above the conception or drift of
a natural Agent , he bringeth it about without the
violation of the Rules or Laws, which he hath ap-
I cxated to be conftant in Nature, and may moft juftly

cpndude,

CHAP. II. axd of our Selves. J 3 i

conclude , That the Law of Neceffity in the natural
Agents , is but the Effect of that very Counfel, that
hath predetermined his own Purppfes by them 3 and
that they are all of a piece , all laid at the fame time.
And from thence grows the fuhtervience of the na
tural Agent, in the moft rigid Law and Rule of his
Operation, unto the free Counfels of the great God ,
that doth moft (weedy and infallibly effect the latter,
without the violation of that Rule, which he hath gi
ven to the former. And hence it is , that thofe Ef-
feds, which are produced naturally by natural Caufes,
we do and may call Natural and Neceffary 3 and ye£
it excludes not the Counfel of the Divine Will in
the production of it : for it is the fame Counfel, that
hath made this neceflaiy connexion between dieCaufe
and the Effed, that did predetermine the Effeft to
be produced. Here then is conlpicupus the Wifdorri
of God , that while his Creatures , in whom he hath
placed an uniform Courfe of Working , fulfil his
Will , yet they keep their Law of Unformity and
Neceffity.

^. Voluntary. And this is admirable, that whiles
Voluntary Agents do moft neceflarily fulfil the Coun
fel of God , yet they do it without the leaft diminu
tion of their Freedom. The Jews did moft freely
-crucifie Chrift, yet it was by the predetermioate
Counfel of God : Pharaoh did moft freely refufe to let
*Jfrael go , yet Almighty God tells him, for this pu'r-
ppfe had he raifed him up to (hew his Power tipoa
him, Exsd. 9. 16. And from hence we may obferv£
the reafon why Almighty God r*. all times hath ufed
rational ways for the reducing of Men to the Obedi
ence of his Will, not but that he could, if he pleafed,
force the Wills of all Mankind to what Difpolitions
or Aftions he pleafed 3 but that were to infringe that
Law , which he at firft planted in Voluntary Agents,

K ^ Here

1 3 2 Of the Knowledge of God, PART II;

Here is the Wifdom of the great God , his Will fhall
be effe<aed, yet Mans Will not forced: Pfal. no.

Thy People fly all be willing in the day of thy Power. So

that the Conclufion is , The Wills of Men are ruled
by the Counfel of God for the producing of his Ends,
yet without violation of Man's Freedom. This is
done by a rational Means. And the Cowfis, that God's

Counfel ufeth to work^ the Will of Men to hi* Pnrpofes , are

moft ufually thefe,

i. Ity propounding Rational Objetts or Motives condu
cing to the winning the Will to aft thofe things , that
are conducible to the Purpofe of God. In that one
Inftance, concerning the hardening of Pktraotis Heart,
God had a I^urpofe to be honoured upon Pharaoh, in
the miraculous delivery of his People: it is propound
ed to him, to let the People go 3 it was a rational oc-
cafion for him to deny it, for then he fhould lofe their
Work , which was beneficial to him: Mofis to con
firm his Embaflage , cafts down his Rod , it becomes
a Serpent 3 the Magicians , that were of a contrary
Counfel to Mofcs , did the like : this Objeft hardens
the Heart of Pharaoh. The like we may fay con
cerning Perfwafions, Afflidions, and thofe other
Difpenfations of the Divine Will brought upon a Man
In ittu opportune.,

^. By giving and admini firing Extraordinary j4ids-$.nd
Inlightenings, ftrengthening the Faculties of the Soul.

3. By withdrawing the ordinary Supplies and concur
rence of God's Afliftance. We are to know, that as
the Being of all things is from God , fo the very na
tural fupportation of all things in their feveral Powers
and Adivities, is from him: and if he withdraw his
Concurrence and Affiftance, our Wills will move
freely, but to other objeds, or in another manner,
than they did when affifted by him.

-V- i - »1 : . ( •' \

Now

CHAP. II. and of our Selves. i j j

Now thefe we muft not imagine to be Expedients
or Helps fro re nata , as it happens among us , that
when a thing beyond our expectation is gone beyond
our maftery , then to devife fome helps to reclaim it,
or allay it : But the whole Plat-form of all and every
Circumftance was laid and fet by the Purpofe of God,
before the being of any thing. Man (hall work freely,
yet I will draw out that Freedom of his into thefe
and thefe actions, by this and that rational means :
fupply or fubduCtion of my aid, of his Will , fhall not
elude or defeat my Couniel * nor yet the fulfilling of
that Counfel violate the Freedom of that Will, which
I purpofe to allow him.

3. Contingent EffeCtss which are fuch^as arife from
the conjuncture of feveral Caufes not fubordinate one
to the other : and this cafual conjuncture of Caufes,
denominates the Event neither Voluntary nor Necef-
fary , 'although it perchance avife from Caufes of both
or either Nature : but thefe having no natural con
junction or connexion one with the other , the Event,
that arifeth upon this conjuncture , is Cafual or Con
tingent : And this Confideration leads us to the third
thing, wherein the Wifdom of this Counfel is emi
nent, viz.

4. In ordering, marihalling, and managing of fe
veral Caufes, of feveral Natures, wholly independent:

and unfftbordlnate one to another , to the fulfilling of his

own Eternal, Infallible Counfel. And ^this confifts in
the drawing out of the feveral activities and caufa-
tions of things , at fuch a time and fuch a diftance , as
may be fubfervient to the EffeCt j wherein , though
the Caufes apart perhaps, move fimpjy according to
their Nature , yet the meddling and mingling of them
together , is a clear Evidence of the Unity and Wif
dom of that Counfel , by which they are governed,
In thac admirable Piece of the Execution of God's

K 3 Counfel

1 54 Of the Knowledge of God, PART IL

Ccunfel concerning fofefh, this is ligible almoft in eve
ry palTage of it : It is the Purpofe of God, he dial] be
advanced for the prefervation of his Father and Bre
thren : fee but the laft aft of this Counfel preceding
his Advancement : He is committed to Prifon by the
aft of Potlphar , the chief Butler, by the Command of
Pharaoh : Potlphar and Pharaoh were feveral Voluntary
Agents , yet thefe afts of theirs , drawn out upon fe
veral grounds , and independent one upon the other,
occafion a meeting between fofeph and the Butler in
Prifon ? and there they might have continued unac
quainted till their deaths: an Aft of Divine Provi
dence draws out an occafion for their Acquaintance:
the Butler is delivered, and his Promife forgotten :
another occafion given by Pharaoh's Dream : this had
not been ufefyl for Jofeph, uulefs communicated by Pha±
raoh to the chief Butler: this Communication draws
out another Aft of his, viz. the remembrance ' of ?o-
feph : thus thefe feveral Voluntary Afts of Agents,
independent one upon another, are drawn out to
meet together in fuch a conjuncture of time, as Serves
'to produce that Event , which if any on*; had failed,
could not have been effefted. The like h eafily ob-
fcryable in all the great and predifted Changes in
Commonwealths and Kingdoms , how feveral Caufes
are without ftraining, as it were, interwoven and mar
ried together for the produftion of fuch a change. And
the like for the natural motions of the Elements in the
coniKcution of mixt Bodies. Though every Caufe
apart moves according to that Caufality and courfe
of Nature that is in him , yet that Aftivity is drawn
.out in fuch a difiance , at fuch a time, and with fuch
Concurrences , that makes appear at once the Efficacy
and Wifdom of the Counlel of God , that Whiles
every Caufe moves according to his own Nature , yen
they are ftrangely mingled in the produftian of fuch

m

CHAP. II. a»d of our Selves. 135

an Eifeft , that neither of them did forefee, or intend,
but only the God that guided them.

f . It is an Aftive and Irrefftlble Counfel. This is
evident, by what hath been before obferved, t//«. be-
. ; .ite it is the caufe and meafure of the being and power
of every thing without it : it is therefore impoflible
to be refifted , becaufe that ftrength , that any thing
hath , it hath meerly by the efficacy of this Purpofe
of God. Although in the Divine Nature, there is no
difference in the Power or Aft of his Undemanding
and Will, yet for our Conceptions fake, they are
propounded under a different Notion : his Purpofe or
Counfel is referred immediately to his Will , and is
not only a Foreknowledge of what (hall be,but hath an
operative influence into the being and operations of all
things : His Prefcience or Foreknowledge, we conceive
as an aft of his Undemanding , by which he aftually
knows whatfoever (hall be : This Prefcience is not an
objeftive impreffion of the things themfelves upon
the Divine Understanding , for that were to fuppofe
a kind of Paliibility, which is incompetible to the
Divine Perfection, and fuppofeth a kind of Priority in
Nature of the Objeft to the^Power, and a kind of de-
pendance of die Ad upon it: But as all things have
their Being by the Aft of the Divine Will or Purpofe,
fb in that Purpofe of hisx he fees the things purpofed 5
and it is impoflible to lever the ad of his Purpofe,
from the aft of his Knowledge , of the things pur
pofed , though notionally they differ.

6. It is an Umverfd Counfel, and therefore Uni-
verfal, not becaufe confufed and indifiinft, but it doth
particularly and diftinftiy extend unto all the things,
aftions, and motions in the World 3 for to fuppofe any
thing could happen, 'or be without the particular deter
mination of this Couiifel , would be an adraiflton that
that thing were independent upon his .Power, and would

K 4 neceiTuily

i?5 Of the Knowledge of God, PART!!.

neceflarily make an utter incertainty in the whole di-
fpenfation of the World, and fo difappoint his Provi
dence. It is moft evident, that the greateft Events in
the World have depended upon a Compages and Conca
tenation of feveral Interventions , that in themtelves
have been moft inconsiderable , which if they had not
been , it had been impoflible the Event , though ne
ver fo eminent, could have happened: David raifed
to be king of Ifrael , a thing eminently in the Pur-
pqfe of God , yet had he not been fent to the Army
with the PrQvifions 'for his Brothers , the means of
his Advancement, and confequently the Advancement
it felf had been difappointed. If therefore the fame
Counfel, which had determined his being King, had
not determined his MefTageto the Army, that great
Effeft had been "utterly without the determination of
the Divine Providence: for that, which de fafto vyas
the neceflary Concurrent to his Advancement , being
cafual, and not within the care of Providence, fo muft
all the dependances that had been upon it. And the
fame we muft conclude in all the actions of Voluntary
Agents. Two Difficulties occur :

1. How the Predetermination of the A&s of Vo
luntary Agents can confift with the Liberty of the
Will?

2. How the Predetermination of the Sinful A&s of
yoluntary Agents can confift with the Juftice or Pu
rity of God?

Touching the/am^, we conclude,

i. That although Almighty God hath been pleafed
to give Voluntary Agents a Liberty of Will , yet he
may moft juftly of his abfolute Power , interrupt thac
freedom when, and in what he pleafcth. Therea-
fon is, He is abfolqte and unlimitted Lord of his
Creature V and in as much as the Creature can have
no Being, but by his Will, he cannot claim any Right,

bus

CHAP. II. ^W of our Selves. 137

but what confifts with his Maker's Will : if lie wills
aa interruption of that courfe , which he hath regu
larly fettled, that interruption is as juft, as that courfe
which he interrupted! : for both equally depend upon
the fame Will.

2. That though he may moft juftly , if he pleafe,
alter that courfe , which he hath fettled in Natural or
Voluntary Agents-, yet fuch is his Will , that he doth
it not , but hath been pleafed to hold that courfe in
Natural , but efpecially Voluntary Agents , that they
move according to that Liberty , with which he hath
endowed them.

3. That neverthelefs, all the yoluntary a&ions of
Men fall' under the Predetermination of his Counfel :
otherwife it were impoflible, but that the World
fhould be governed at random , the contrary whereof
is moft clearly evidenced by daily obfervation > and
feveral paffages of the Holy Scripture, and by what
hath been before obferved.

4. It is evident , that this Predetermination of the
Divine Counfel is without any Violation of the Li
berty of a free fubordinate Agents becaufe the A6tion
predetermined is elicited by fuch means , as an once
confifteth with the infallibility of Divine Providence,
and the nature of the Agent. The great motive and
objed of all the actions and averfions of Men is Good
and Evil : the great means whereby Men are carried
unto thefe aftions or averfions, are Convictions of the
Underftanding , arifing from the union of thefe Ob-
jefts to the Underftanding 3 the aft of the rational
Appetite or Will following that Convi&ion , if not
perturbed 3 the Paffions or Affections partly managed
by the command of the Will , partly by the temper
and conftitution of the Body. And certainly, if one
Man had an exaft knowledge of the frame, temper,
and conftitution of another Mans and had power to

apply

J38 Of the Knowledge of God, PART II..

apply his Objed fo exadly to his Underftanding and
Affedions : as to ^meet with thein exactly 5 and could
difcover the motions of the Soul upon that Objed
prppofed 5 and could apply to every oppofitipn a
luitable anfwer or qualification 5 this Man might eafi-
ly predetermine what the other fhould do , and yet
in drawing out that adion ,. no way injure his Liberty.
Bow much more can the Infinite and Omnipotent
God, who put that Liberty, Underftanding, and
Affections in Man , politively predetermine iuch an
ad to be done , and yet draw out that ad by fuch
means by him decreed, as may notwithftanding fuic
with the Liberty of his Will 5 the freedom of the
adion being no lefs predetermined , than the adion it
felf: Especially, if we confider the Power of this
God , in adding or withdrawing of the extrinfecal
Helps and Concurrences of his owrn immediate Affi-
ftance , which have a more intimate and powerful ope
ration upon the Soul , than barely objedive , which
yet Wts not , nor hinders the incrinfecal Freedom of
the ad of the Will,

2. To the fecond qHeftion, concerning the Couniel of
God , touching Sinful Attlons : We are to coniider
therefore ,. that Sm is the Violation of a Law, given
Unto a Voluntary Agent , by him that hath power to
give that Law to the Will. In this defcription ? we
have thofe fever al terms, all neceffirily to be admitted,
before there can be any Sin :

1. A Lawgiver: for where there is no Law, there
can be no Tranfgreflion.

2. A Potent *rj Agent , to whom this Law is given 5
for it is impoffible, that any thing can be capable of
a Law properly , but a voluntary Agent , became the
proper Efted of a Law , is to pat an extrinfecal Re-
ftraint Under a Penalty upon that which hath choice
to obey it, or not. Natural Agents , though they

move

CHAP. II. uni, of our Selves. 139

move according to a Rule, the interruption whereof,
cauferh a Deformity , yec they move not by a Law 5
and therefore not capable of Sin.

3. An Authority in him , that gives the Law , to
give it to the Will. A Man, that hath an extrinfecal
Power over me without my confent, may give a
Law to me , and exad the Obedience of it -, but the
Violation of this Law is no iin 3 becaufe he hath no
power upon my Will, but God hath a power to
command my Will, and exad Obedience of it.
Hence it is, that there can be no Sin, but againft

. God , becaufe all obligation is redudive only to
hirri.

4. A Rotation of that Law, by the ad of the Will :
and herein we have two things *

1. The Subjed denominated : that is the Adion,
which precifely confidered, cannot befinful-, but it
is therefore finful , becaufe it is the produd of my
Will, contrary to this Law. Hence it is, that no
adion that is enforced, can be faid to be finful: and
every evil adion hath fo much of fin in it, as it hath
of Will -. and doth receive degi:ees of Evil , accord
ing to the meaiure of Confent and Concurrence
of the Will. And hence it is, that the Ad of the
Will againft that Law, is equally fin , as if it had pro
ceeds into ad-, 'which was thac moft rational and
clear Dodrine of our Saviour.

2. The thing denominating that adion finful: it
is the^ Obliquity of the a6t of die Wilh for the laft
ad of the Will, which pieceeded the adion , is* the
Sin 5 anc! the adion divided fro;n that adt of the Wil
ling is not, norcaa^be finful: It is therefore called a

. fintui adion ,\becaufe it ii the tv.: or expreflion of an
ad of the Will, moving contrary to this Law of God.
Aad by this it is evident , tlut the Sin is not inherent
}n the external adioii produced by the Will, but in

the

1 4© Of the Knowledge of God, PART II.

the Will it felf : and that the Sin hath a pre-exiftence,
fuch as it is in the Confent of the Will , before the
aftion is produced : And according to the meafure of
the freenefs and fulnefs of that Content is the meafure
of the Sin, and not according to theaftion-, though
it be regularly true, that that confent of the Will, that
is ftrongeft,produceth moft ordinarily an a&ion. Hence
it is, that an a&ion contrary to the Command of God,
produced either through Incogitancy, Fear, Surprize,
Paffion , is not fo great a fin , as a deliberate, ftudied,
refolvedSin, though in truth ^ it be not produced into
£<5t , by reafon of fome extrinfecal impediment : be-
caufe there is a fuller Confent of the Will in the latter,
riian in the former.
Thefe things being premifed, we may conclude,

1. God's Counfel doth not predetermine the Will
to any evil : for although it is true , the Obligation
of a Law is the neceflary Antecedent of every Sin,
and it is impoffible, that the Laws 3 which God gives
to man , do bind the Law-giver , yet this is incon-
fiftent with his Purity , Truth , and Juftice : Inconfi
ftent with his Purity 3 for certainly there is an intrin-
fecal Juftice and Holinefs in the Law of God , where
of he cannot caufe the Violation : Inconfiftent with
his Truth 5 the Will of his Counfel never crofleth the
Will of his Command : Inconfiftent with his Juftice,
to require an Obedience to that Law , whereof he
doth neceflitate the breach j And in this cafe prede-
terminating the Adion by way of neceflitating the
Will, and to predetermine the Obliquity, differs little.

2. Much lefs doth he infufe Obliquity or Evil into
the Will, to ferve the Series of his Counfels.

But then it feenis the Evil Aftions of Men are out
of the Couniel of God-, or God muft take up new
Counfels upon the Vifion, or at leaft Previfion, of
the actions of Men. No : But here we muft remem
ber,

.

CHAP. II. and of our Selves. 141

her, what hath been before premifed, that here is
feen the great Juftice and Wifdom of this Coimfel,
that it puts nothing off from that manner of opera
tion wherewith the God of Nature hath endued it.
Thus he draws out infallibly the adion of a free
Agent , even in things finful , and yet the Will moves
freely in what it doth , and confequently , owes that
Sin to it felf : The Counfel of God is adive in thefe
particulars :

1. Propofing of an Objed : TheSafalomJk Garment
was no caufe of dchans fin 5 for it was propounded
to him meerly objectively , and was paflive to his
Choice.

2. By Permitting extrinfecal Moral Perfwafions un
to fin. This is Temptation. Adam was created with
out fin , yet with Liberty to fin : He was left wholly
in the hands of his own Will : here was an Objed
prefented -, the fruit was fair to look upon 5 and Mo
ral Perfwafions by the Devil , that there was no dan
ger, that it would make them wife: the Man eats:
This is moft clearly a moft free ad 5 for neither the
propofition of the Objed, nor Perfwafions , do any
way derogate from the freedom of the adion : God
could in his Counfel have intercepted the Objed,, or
impeded the Perfwafion: he doth neither: the finis
committed ^ and that without the leaft colour of im
putation to the Counfel of God 5 for the Man's Will
was not neceflitated, he finned freely.

^ 3, By withdrawing thofe efficacious Aids of his
Grace and Difpenfation , which , efpecially fince the
Fall of Man , are the great impediment to that Ca
reer of fin , that Man would run. And this is no
violation of Man's Nature or Freedom : for they are
extrinfecal to his Nature, and therefore not due to
him 5 nor is he injured if withdrawn from him , efpe
cially, fince for the moft part, Man thrufts them away

before

142 Of the Knowledge of God, PART II.

before they are taken: Such are the ^ outward difpen-
fations of his Providence in Education , Affliction ,
Profperity , the Preaching of his Word, Advice of
Friends , giving external Allays to the humours of the
Body : Thefe and the like, God lends to the Sons of
Men , and may take them again when he will. And
as he hath fuch outward operations , fo without que-
flion, fuch is the Vicinity of God to our Souls, that
there are Secret Inward Perfwafions fent in by the
Power of God to our Souls, which as they do not
violate the Liberty of our Wills, but dired them, fo
they are not due to the Creature debito juftitia , and
may be withdrawn without injuftice.

4. By Ordering it : Thus the Wife God oftentimes,
brings Good out of Evil, by the reftraining the fin
quo ad hoc , by the Difpenfation of his Providence 3 as
a wife Politician will order the Ambition, Cruelty,
Luft, &c. of Men for bringing good to the Common
wealth. The Depravation of Man's Nature is Uni-
verfal $ and like as the Water would diffufe it felf
over the whole Surface in the purfuit of its own mo
tion and Nature , fo the corrupted Nature of Man
being now become univerfally evil, vyould diffufe
it felf in all diforders : but as a wary Artift , will
by external Provifions , not only confine this natural
motion of this extravagant Element, to this or that
courfe , but alfo make its natural motion ferviceable
for artificial ends 5 fo the Wife God doth not only fee
Bars and Doors , and, faith to this Sea of Mifchief,
Hitherto (halt thou go , and no farther , and here ihall
thy proud Waves ftay 5 but alfo fo manageth the fame,
that whiles Man fins, he works his Creator's Will,
which he knows not : *O Afcri** , the rod of mine an
ger ^ &G, howbeit he weaneth not fo , neither doth his heart
think^ fo , bttt it is in his heart to deftroy and cut off nations

not a few, Ifa. 10. 7. A finful and unthankful Ifrael de-

fcrves

CHAP. II. ani of our Selves. 143

ferves a punifhment : an ambitious and cruel Adrian
flies at all opportunity of Rapine and Spoil : the
Wife God (huts him up upon all fides , but that which
is towards Ifrael , and there he finds a paffage, and
breaks out , fatisfies freely his own ambitious ends,
which only he purfued , yet fulfils the Will of our
Creator, which he knew not, nor thought of : This
alfo cometh from the Lord ? who is wonderful in Counfely
and excellent in wirking. Thofe ways of God and the

manner of his Concurrence in thofe adions are evi
dent in Scripture , Exod. 7. 3. / mil harden PharaohV

heart i &C. Verfe 1 1. They cafl down their reds,
and they became Serpents, &c. and he hardened Pha-
raol~U he>.rt 5 that he hearkened not unto them. Exod. 8.
15. When Pharaoh favs> that there was refpite , he har
dened his heart , and hearkened not unto them , as the
Lord had faid, ibid. Verfe 32. and divers other parts
of the Hiftory. The Lord hardened his Heart by
Permifficn of the Magicians Miracles , by permit
ting objective prefenting to him the Profit of the
lew Labours, by Withdrawing that external Con
currence and operation of his Grace , which might
have foftned it : and Pharaoh actively hardens his own
Heart, ^ Sam. 24. i. Ifrael had offended God , and
muft be punifhed ^ but there was an Impediment to
the Execution of this Judgment , David's Integrity,
who was concerned in the good or evil of his People :
if God withdraw his affiftance from David, and lee
in Satan to tempt him , David will fin as well as his
People , and fo both defervedly puniihable. And he

moved David to number the people -^ yet I Chrcn. 21. I.
And Satan flood tip againft Ifrael , and provoked David

to number the people : Here were three Parties : God
moved by permitting Satan to provoke , by with
drawing a powerful Countermotion , by Ordering

144 Of the Knowledge of Ged, P A R f IL

XW/s fin for the means of the punifhment of Ifrad's
fin : Satan provoked, incited, and perfwaded , either
immediately , or mediately 5 for now the Watchman
is gone , God hath withdrawn his Hand , and Satan
lofeth not the opportunity : David numbers , Davids
Heart was as corrupt and vain-glorious as anothers,
and as eafily furprized by a Temptation , when the

Keeper of Ifrnd is abfent , and remoto impedimenta fins

as freely > and more naturally , as before it walked
conformable to the Will of his Maker 5 this Samtfon
hath loft his Locks , and he becomes as another Man.
In the mean time , let us ever admire the Juftice of
our Maker, who never neceflitates us to incur a
Punifhment by neceffitating our Sin 3 and his Mercy
in rewarding that Obedience , which he alone per
forms in US. Alfo to thee , O Lord^ helongetk mercy ^
for thm rendereft to every Adttn according to his

Pfalm 6*. ii.

CHAR

CHAP. III. andpf otirSehcs. 145

CHAP. Ill/

Of the Execution of the Eternal Counfel
in his Works of Creation and Providence

NO W we come to confider the Execution of thai
Counfd in thofe two greater tranfient Adts,
i//«. Creation and Providence :

i. Touching the Creation. This we confider in ge
neral, and particularly as concerning Man: in general
we rdTolve the work of Creation into three parts.

I. The origin.:), production of- alt things otit of 'nothing*
This is (imply Creation, Gent i. i. In the beginning GOG.
created the Heaven, and the Earth. ( God Created : ) This IS
the gteateft conceptible motion , viz. a no-tefle/ad c$e$
and though it be an 2.Q. of Faith to believe it, becaufe
related, lid. n. 3. yet it is;a'conclufiotiofReafon to
know it, as it appears by what hath been before obfer-
ved concerning the impoffibility to have any eternal
fubfiftence but one .* An;d,this truth, though it be ciedu-
cible by neceffity of Reaffui,. if a God be once adniit-
ted , yet fo infinite is the diftahce between Nothing
and a Being, that divers of the acuteft Naturaliits were
ignorant of it-, the ignorance of which Principle caufed
iiiany of their abfurd and unintelligible Pofidons and
Superftru(ftions/to fupply; tlxoie difficulties, which by
this only Truth are avoided, as concerning. the Firft
Matter, the Edudions of Forms out of the power
of it, by I know riot what Agents. (God created:^ This
infinite Motion could only proceed from an infinite
Power, who by the mere a<ft of his Will ,. confiitiites
fomethlngout of nothmg^ (in the beginning:} Time
Cduld not be , before there were fomething that had

L fiicceffion

Of the Knowledge tf God, PART II.

fucceflion of Being , for it is the meafure of a fuc-
ceffive Being 3 and therefore the beginning of created
Beings, mult needs be the beginning of Time , and
Creation was the beginning of created Beings. ( The
Heavens and the Earth : ) The indigefted matter of the
Heavens and the Earth.

2. Tile dividing and ordering of this Mafs •, calling OUC

the particular Subfiftences, ,and furniiliing of them with
forms and qualities. This was fubfequent to the crear
tion of the Matter : and we find the Manner of this
production in two Expreffions :

i. The motion of the Spirit of God upon the face
of the Waters; Verf. 2. containing an aft of th£ Di
vine Power, whereby he fitted every thing to be ready
for his call: for though b£ the fame inftantaneous ad,
the Divine Power could in the'firft inftant of Creation
have pub things in their fey era! Beings, yet it was his
Will to work fuccefijvely , firft creating the Matter,
then breathing upon it , and fitting this cohfufed fuh-
ftance with aptitude >for the things to be thereout pro-

•3 ...-pJ

*. The Word dCcmmmd^Ltftfa™
in the feve'ral works of the fix days. And here we
may obferve the adftfirable Wjfdorn of God, as in
divers particulars,^, fo efpecially in thefe: i. In
the Order of the creating particular Creatures , pro
ceeding i. to the* finishing of Fundamentals , then to
Superffrudions though of more curiofity and perfe
ction, yec more dependant upon thofe of the firft
creation : ^. in the Variety of the Creatures , and ac
commodating them with Qualities, and Conveniences
fuitable to their Kinds , whereby one doth not defire
to encroach upon the Conveniences of the others Sub-
fiftence : For an Inftance, the Beads, Fifties, Fowl,
endued with Appetites fuitable to their. Being, yec
the .jfeveral Kinds afFeding feveral Nourilhments, fe-

veral

CHAP. III. and of our Selves. 1 47

Veral places of Refidence, &c. Herbs of contrary
qualities, drawing feveral Nourifhments of fcveral
Natures , even from the feme Clod of Earth. ,

3. In the Poftion and Situation of created Beings,
both for Beauty, and Convenience , fo that the Wk
of the moft envious Atheift, cannot imagine how the
Elements, the Heavens, the feveral Creatures ccjild
be more beautifully, or ufefully placed: everv thing
ferves to accommodate and fit the other, and fpeaks
the Wifdom and Goodnefs of the Greater : the Pofi-
tion of the Earth , the Water , the Air , vuth'excjifr
fite Convenience, that they may meet for the. con-
•ftitution of mixt, and the iubiiiience of animate
Creatures : The Earth and other Bodies have de|te
dance upon the power and -influence of the Sun and
Heavens 5 each is fitted with a Figure , and the Hea
vens with a Motion, that may with admirable con
venience difpenfe than Influence: the variety jof Sea-
fons , depending upon^ the ecliptical motion of the
Sun, giying variety to the Creature, and intermiflions
to the Earth , whereby fhe may recover firength in
;he Winter, for the fupply of theSammer: The very
imprefedt Creatures , the Rain, tb6 Winds, Snow, err.
of admirable ufe for the Earth , Air, and VVnter : The
Elements fo placed and ordered , that 'whiles their
contrary motions and qualities of Rarety and Denfity,
preferve the extremity of their contrary adive quali
ties from meeting , yet their Vicinity is fuch, that one
allays the violence of the other , and fo are in a fit po-
fition and temper for pradu&ion of mixt Bodies.

3. The planting In evtry thing a radical Activity and
CMfality , by which it moves. This is by Virtue 6f
that Word of the Power of God : the very Multipli
cation of the Creature, Gen. i. zz. The warming of
our Garments by the South Wind, JW 27. 17. The
Nourishment that comes from our BreacJ > &**• 8. 3.

L 2 is

148 Of the KjimkAgt of God, PART II,

is due to this Word of Command 2nd Benediction, that
the Lord at firft fpoke to the Creature.

Now concerning the particular Creadon tf Man-,
not to enter into the consideration of the manner of
his Creation, his Effentials, the Body, the Soul, or
the nature of either 5 but we (hall enquire, What is
meant by the Likenefs or Image of God ? There was

a twofold Image of God :

i. EjfentiaL viz,* A participation in his very Eflence,
of a Conformity to the Divine Nature , which con-
fifted in three particulars :

1. That he had an Immortal Soul : this is that
\vhich, wifbm 2. 13. is called the Image of his Eter
nity :

2. That he was an Intellectual Being :
5. That he was a Free Agent,

K Thefe, being eflential to Man, were not loft by
him : and for this reafon , God required the fame fe-
verity againft Murder , as if Man had never fallen*

Gen. 9. 6. For in the Image of God made he Man.

2. An Accidental Image, which confided in an ad
ventitious Perfection, which God added to Man.

i. Dominion, Gen. i. ^6. And let them have Domi
nion, &C. So God created Aian in his ervn Image. The Do
minion, which he gaye to him, made him refemble
God.: and hence it is, that thofe that have power of
Command, are called Gods, Exod. 4. 17. And thw
Jhalt be to him inflead of God. Pfal. 81. 6. I have faid

ye are gods. Vid.'GVtf. 9. 2. This Dominion confifted not
only in his Power to inforce his Commands by the
advantages of Wit and Strength above other Creatures,
but likewife in a Subjection in the Creatures to his
Dominion.
2. An incorruptible Union between the Body and

the Soul, Gen. 2. 17. The day that thou eateft thereof* thott

furel? die. Hence Em. f . the Apoftle concludes

Death

CHAP. III. and of our Selves. 149

Death the fruit of Sin. This might have been either
by reafon of the excellence of his natural Conftituti-
on 5 or by fupplying it with fpecial Afliftance, by
which means , the Lives of the Fathers before the
Flood, had fo long a duration , or by affuming of him
Into Heaven , without any diffolution of Soul and
Body, as was Enoch, Gen. j. 24.

3. A filling of the Intellectual Faculty with the
Light and Knowledge of all things, efpecially of his
Maker. And herein confifted his high degree of Hap-
pinefs. But as the Objed, or die Union of the Objed:
to the Faculty, is not of the Eflence of that Intellectual
Nature, wherein that Faculty refides, but may be re
moved without any efle&tial change, fo was this: and
that herein confifted the Image of God , appears by
Cokf. 3. 10. The Renovation by Chrift, which is r?-
xewed in knowledge after the Image of him that created him.

4. Holinefs, or Conformity of the Will to the
Will of God. This appears likewife by the ftate of

Renovation, Efef. 4. 24. Put on the New Man, which
after God is created in Righteoufrefs and true Holinefs ;

which, as it prefuppofeth a true Knowledge of the Will
of God, fo it was a free choice of Obedience to jr.
This was not effential to the Will , becaufe the Will
was effentially Free, but had been neceflary to the
Will, in cafe the Underftanding had not been abufed.

CHAR

Of the Knowledge of God, PART IL

CHAP. IV.

Qf the Providence of God m ffcchl y concerning
Matt, in order to his fupr earn End.

THUS much fhortly touching the Creadon , and
Man's Conftitution in it *> the fecond patt of the
Pifpenfation of this Counfel , is God's Providence .«
and herein we (hall pafs over that part , which i$ the
Genial Providence of God, and confider of that
Special Providence or Difpenfation of Divine Co\m-
fel, which concerned) M*n, and that not meerlyas
a Creature , but in order to his everlafting End, We
fhall confider therefore the courfe of this Providence of
God> in order to the Eternal End of Man, under thofe
three Conditions, or Times, wherein we find Man 5

Before the Fall 3
After the Fall*
In Chrift.

Concerning the eftare of Man fafas the F/?//, or fin
of Adam ^ we have already examined certain Gene
rals , that are coriducible to this point,

^ i. That God did appoint Man to fome End, or
Good , anfwerable to the conftitution and value oi his
Mature -7 and this is his Happinefs,

2. That this Good muft therefore be an Infinite, Im
mortal , Intelligible Good 5 otherwife it could not be
anfwerable to the; Nature of Man,

3. That there is not, nor can be, any fuch Good
bat only God,

4.

CHAP. IV. and of our Selves. I J i

4. That the Aftual Enjoyment of this Good is by
the Union of the Soul to God, and the Communion
of God to the Soul.

j . That the only Means of attaining this Union and
Communion muft needs be fuch, and fuch only, as the
Will of God pleafeth to appoint.

We (hall now defcend co thefe two particular /*•

pines, viz.

1. What was that great End or $Mntefi\ which
Man did , or might enjoy in his created condition?

2. What was the Means, whereby to attain and
keep that Happinefs ?

i. Concerning the former, ™*. What was Man*
Haftinefs in hit Creation ? we (hall confider him in thofe
three degrees of Living which he had-:

1. As a Vegetable Creature-, an exaft Conftitution
and temper of Body , which thoijgh naturally cor-
ruptible, yet by the interpofition of the Divine Power,
not fubjeft to corruption: thofe things that were for
his ufe and Mentation, the Air, the Water, the Fruits
of the Earth, moft exa&ly conducible to the perpe-
' mating of his Life without Pain or Sicknefs.

2. As a SenfiUe Creatures Exqujfitenefs of Senfe*
and receptive of whatfoever the Creature could af
ford conducing to his Ufe or Delight-, and the Crea
ture likewife fitted for the fupply ofthofe Senfes,every
Herb given him for Food,all the Creatures came to him
to receive their Names , he had Dominion over them,
a mod pleafant Garden planted by-God himfelf for to
Habitation, with a Tree of Immortality in it :

3. As a Rational Creature.

i. A moft juft and fweet Subordination of the in-
feriour Faculties to the fuperiour , the fenfitive Ap
petite, the Paftions , and Motions^of the Spirits.

^. A moft exaft fitnefe and perfeftion of thofe Or
gans of the Body, which are -neceliary for the oi>era-

L tions

152 Of the Knowledge of God, PART II,

fions of the Faculties, of the Soul -7 and a perfect and
juft Union of the Body and Soul , whereby the Soul
jnight clearly and perfectly exercife all her Faculties.
'"3. Which , is the height of all the reft, fitting of
thofe Faculties with" the moft pejfeft and fuitable
pbjed, evesn God himfelf : for all Faculties or Powers
receive their perfection by their Objects : to have ap
Vlnderftanding as comprehenfive as Heaven , to have
a Will of as van: Defiresas infinitude it felf, and not
to have an Ohjed: fuitable to either , were a greater
Unhappinefs than to want the Faculties. In the
Creation therefore, God filled the Underftanding with
the fight and knowledge of Himfelf, of his Majefty,
Glory, Bounty, Goodnefs, with the knowledge of
feis Will and Mind concerning Man', with the know
ledge of his Works , and of his Workings. This
could not chufe^but work in the Mind of Man an-
jftyerable returns to the nature of this Object.

He is fully conceived to be the higheft and moft
fupream Good , and therefore muft needs take up^the
higheft and choiceft Defires to attain and keep him :
God is pleafed to communicate himfelf to thefe De-
fires, his acceptation of them, and intimate _Expref-
foris qf Love to his Creature : This as it is the higheft
Jiappinefs, and the Reii of the Creature, fo it can-
tiot chufe but ingage the Soul to return Love and
Obedience to the Will of his God , efpecially^ when
all thofe Engagements to Obedience are likewife pre-
fented to the Soul, that ic owes its Being to him, thac
his will is moft 'righteous and fit to be obeyed. Ancl
\ his Obedience arifing from thefe Priaciples of^Love
to God , as if was without all Hypocrifie, fp it was
ivithbut all. pain and tedioufne(s 5 for it did arife from
an imyard an<| ai5iive Principle , and was aded by moft
(bbedient and active Faculties: Man took no Ipfi d§-
Jighc in his" Obedience ,' which was the fruit" of his

CHAP, IV, and of our Selves. 155

Love and Duty to his Maker , than he did in the
knowledge of the Beauty and Goodnefs of his Maker,
which was the caufe of that Love and Duty. And
as the aftings of the natural Appetite upon a proper
and feafonable Objeft, when they exceed not their
proportion , are delightful 5 fo the adtiugs of the ra
tional Appetite , confifting in Love and Obedience to
God, wherein they could not exceed their juft pro
portion, were the delight of the Soul: his Holinefs,
confining in the returns to his Maker of Love and
Obedience , and the Goodnefs of his God , in com
municating himfelf and his favour, exciting and ac
cepting thofe returns , did both conduce to the ftilfil-
ling of his Bleflednefs. All this , as it was derived
from the Bleffing of God , i Gen. 28. fo it ended in
the Perfection ot the Creature : And God fan all that
he had wade, and behold it was very Good. Ib. Ver. 3 1.

^. The Means whereby he attained , or rather pre
ferred this ftate of Happinefs, which was in eifeft
congenice with (though not effentialto) his Being.
This was only Obedience to the Will of his Maker, In
all jnferiour Creatures, we fee a kind of inclination
or inftiflft to follow the Rule of their Nature : This
conducts them to that degree of Felicity and Beauty,
which is commenfurate to their Nature : herein, though
they follow the Will of their Creator, in the Law of
their Creation , it is not properly Obedience , nor that
inftinft properly a Law : the latter is only given , and
the former only performed, by fuch a Creature as hath
Liberty and Choice, and confequently , Knowledge
and Underftanding , without which it is impoflible to
have the other- Man alone of all vifible Creatures,
is endued with both , and fo fitted to receive a Law,
and to obey it : Being thus fitted , he hath a double
ingagemqnt of Obedience;, vi*. of Duty and of Profit :
i» Of Duty; he received his Being from his Maker,

and

JJ4 Of the Kpowkty of God, PART II.

and that Being furnifhed with Happinefs : This is an
infinite and boundlefs engagement of Duty, even to
the utmoft of his Being. ^, Of Profit or Advantage :
this ftoek of Happinefs, that was but now freely con
ferred upon him , is put into his hands under this Con
dition , if he break his Condition, he forfeits, and that
moft juftly , his Happinefs. But yet if this Law were
beyond the capacity of 4iis Nature, then there might
be fome excufe of his Difobedience : But as this Hap
pinefs was fully commenfurate to his Nature , fo was
this Law, which was the fubje<ft of his Obedience. We
fhall therefore confider thefe three things :

r. What was the Law of Man's Creation ?
*. Whence the Obligation qf it*
3. What the San&ion or Penalty ?

i. What the Law was? Obedience was the Duty
of Man to the Will of his Creator: the Law was the
Specification of that Will , in this or that particular
Command, or Prohibition : The Laws, that God gave
to Man therefore were of two kinds :

1. Such as did bear a kind of proportion or con
venience to the Nature of Man : fuch are all thofe
moral Delates , which we call Laws of Nature , as
keeping of Faith, worfhipping God 5 and moft, if
not all thofe Precepts in the Decalogue, are but Ex-
preiiions of thefe Laws. Thefe , though they have
no Obligation , but by the Command of God , yet
they have a kind of Congruity with the very Nature
of Man.

2. Such as though they have their original Juftice of
Obligation upon the fame ground as the former hath,
2**. The fubordination of the rat ional Creature to the
Will of God, yet In he? Indhidfio^ there doth not appear

that

C p A p. IV. W qf our Selves. I 5 5

that Congruity of Nature of Man with j:his Com
mand : fuch was the Command of forbearing the for
bidden Fruic : and anfwerable to this, in all times, God
hath been pleafed to give Commands of thefe two
feveral kinds, Gen, $. 14. At the fame time God
forbids Murder, which 'holds Congruity with Hu
mane Nature 5 and eating of Blood , which doth not
appear to hold fuch Congruity, Gen. 17. ^. to <wraka*~
Wdk. before me , and le ferfeft , which IS a Rule of

natural Juftice 5 and a Qommand of Circumcifion, the
reafon whereof doth not fo naturally appear: fo to
the few , not only the Moral Law , but divers Cere*
jnpnial Rites , which have no fuch neceflary confor*
mity to Reafon, The reafon of this , and why the
firft Man's Obedience was tried upon this Precept,
\iras becaufe that in the Obedience to fuch a (Com
mand , is given the cleared and moft free Obedience
to God 5 for we hereby acknowledge his Freedom
to command what he pleafeth , and our juft Obliga
tion to obey what he commands , meerly becaufe he
commands.

Now becaufe ic is impoflible , that any Law can
bind, unlefs it hath fome Promulgation or difcovery
from him that gives it, oj fomewhat equivolent unto
it, we are toconfider, How thefe Laws came to be
publiilied? As for the latter, it is moft certain and
clear, that \\ was by exprefs injunction, from God. And,
the Lord God commanded Man^fyf:^ &c. Whether this
was by an audible Voice, or by an immediate infud-
on of the knowledge of ic into the Mind , it will not
be material to enquire: But certain it is, that in as
much as the Obligation of this precept doth not arife
from any inuiafecal conformity of the thing to Hu
mane Nature, there was an exprefs injunction and
command of God in it. But as touching the former,
though they were difcovered to Man> to be the Will

of

1 56 Of the Knowledge of God, PART II.

of God , yet they did hold a kind of intrinfecal pro
portion and conformity to the very Nature of Men.
And hence it is , that though by the Fall , a general
deficiency was in Man , yet the tracks and foor-fteps
of thofe Laws remain in his very conftitution. Though
this cannot be the caufe of their Obligation, yet que-
flionlefs, this was part of the means of their Publica
tion to Man, Row. 2. 14. The Gentiles not having the
LAW , do by nature the things contained in the Law. And

although much were due to Education , and Tradition,
and the courfe of God's Providence in propagating the
Knowledge of the Moral Law , yet fuch a conveni
ence it hath with the nature and ufe of Men , that
when they once come to an adual exercife of right
Reafon , they have in all fticceffions of times and pla
ces taken up thofe Laws of Nature, which we call the
Moral Law, or the mod parts of them.

2. Touching the obligation of thefe Laws , it was
twofold: i. From the Injunction and Command of Gody
who had an Univerfal, Infinite, and Unlimited Power
over his Creature , and might mod juftly require hi$
Obedience. And into this Power of God, together
with his a&ual Command or Prohibition , is all the
Obligation of all Laws, whether Natural orPofitive,
and of all inferiour Laws, Compafe, or Agreements,
co be refolved. Asd without the due confideration
of this , Mankind is loofe. Though the natural Con-
gruity of4 the Moral Law to the Nature of Man might
be the means of its Publication , it is the Command
of God 3 that is, and ever was , the caufe of its Obli
gation.

^. From the Camfatt and Stipulation of Man. God
put into Man's hands a ftock both of Bleflednefs and
Liberty 5 and though he might have commanded his
Creature , and it had bound eternally , yet , to add
fhe greater engagement upon him , he enteys into Con-

traft

CHAP. IV. and of onr Selves. 1 57

tra<ft with him, concerning his Obedience. Hence k
is called the Covenant of Works. And in all entil
ing times, when it pleafed God to reinforce the Law
of Nature or Obedience, he doth it by way of Corn-
pad or Covenant, as well as Command ? to add ano
ther Obligation as well of Contract as Duty. And
from this grew the Univerfality of the Guilt that was
contracted by Difobedience: Mam covenanted for
him and his Pofterity, Rom. 5-. 19. As the Obedience
of Chrift is effectual for his Seed, by way of Con-
traCt and Stipulation with God the Father $ fo was the
Difobedience of Mam binding upon his Seed, partly
by reafon of his Contract and Stipulation 5 and fo they
are made there parallel. Sed de hoc infra.

3. The Sanction of the Law given to Adam. The
Violation of any Law given by him , that hath Power,
contra6ts Guilt, that is, Obligation to Puniflhriient :
the meafure of this Punifhment is that Sanction, whicfy
God did put upon the Violation of this Law, Gen. z.

17. In the day thou eateft, tkou (halt fare ly did Herein

are four Particulars: i. The Offence, eating the for
bidden Fruity ^. The Punifhment, Death $ 3, The
Time of the inflicting of it, in the day. 4. The Ex
tent of it, thou (halt die, &c.

Touching the firft: The thing fpecially prohibited,
was eating the forbidden Fruit, but that which was
in the Mind of God to enjoyn , was Obedience to his
Command : and although this particular was by God
made the Experiment of Man's Obedience , yet que-
ftionlefs , the fame Injunction , and under the fame
Penalty , was given to Men, touching thofe other Mo
ral Diftates, which were received, Exod^o. which
loft not their Obligation by the Fall of Man , no more
than if he had continued in his Integrity, Gen. 4. 7.
JftkoH do ft not welt, Sin lieth at the door: and Verfe 14.

acknowledged Death to be the confequent of

chat

158' Of the XjitwMge of God, £ A k t IL
that Guilt, which he contracted by his Murder, Every

cne that fndeth we fh all flay tne*. The like of Lamech^

Verfe 23. For the Formality of arty Sin, as hath
been before obferved, confifteth in the difobedience
of the Will to the Command of God .- By one Mans

difobedience [In entred into the WtfrlL Arid 3S the object

of Mans obedience was whatfoever God had in-

S'ayned, fo the difobedience to any one Command
ad cofttra&ed the like Guilt, and were under the
like Penalty as this, though this being purely a pofltive
Command, wherein only the Obedience orDifobedience
of Man could befeen, was that which is here men-
tWtfta; betaufe that wherein he offehded.

a4 Thou&alt die : God made not Dedth, faith the wife
Man, Wifd. I. 14. but, Death entnd into the world by Jin,
Rom. f. 12. It imports three things :

i, A loft of loofnlng of that ftrifthefs of Union which
was betiveen the Body 'and Soul, or tetnporal immor
tality. This is the Argument that the Appftle feSR«,
that from the time of ^^w3strarifgreir6n till Mofa fin
was in the World, "becaufe Death reigned all that while:
Snd iti the place before mentioned, till fin the King
dom of Death was not upon the Earth : This im
mortality was not eflfential to the Nature of man, but
was freely fuper-added to it by the Divine Will upon
thpfe terms of Obedience 3 and he that gave it might
with all imaginable Juftice give it upon what terms he
pleafeth 5 and he doth it upon terms of Obedience 3
Obedience to himfelf, vyhich but even now gave Man
his Being , and might juftly exaft the utmoft of his
Beings Obedience to a Law moft poflible, eafie, and
quadrate to the Powers and Aids given to man 5 Obe
dience ingaged by a world of Bleffednefs attending it,
and an inevitable lofs enfuing the breach of it : This
was his Vegetable lofs.

*. A

C H A P. IV. Mi of our Selves. i £9

t. A lofs of that Happinefs, which accompanied
this immortaj Being, in refpeft of hisSenfes, ™*. an
uninterrupted ftream of Pleafure and Contentment,
and inftead thereof Shame, Gen. 3.7. Pain, and Sla
very, Verfe ^6. Sorrow, Verfe 17. anxious and painful
Labour, Verfe 19. a Cur fe upon the Earth, Vcrfe 1 7.

A t /** £ T .J IV /* x

3/The withdrawing and flopping of that fti-eam of
Light and Love, that palled between God and the Soul
of man 5 which filled his reafonable ftcultr-s brimful
of Happinefs and Contentment 3 and inftead there-
of> in the underftanding, darknefs, diftradtednefs, a con
tinued motion to know, and yet for want of Light not
knowing what to purfiie, arid therefore purfulng trifles
and follies : In the WitUofs of the Go6d that it before
injoyed, yet a craving Appetite after fpnrewhat, Vuc
it knows no: what 5 and to, fatisfie this unfatiable cie-
fire takes in whatfoever the Sugge:fti6tiS[ of th? World*
Flefhand the Devil offers, fills it felf w|ffi; Vanity, and
then with Vexation : In the" Affections, ''ifpecially our
Love, it hath loft \yhac did take up the whole Vigour
and Comprehenfion 6f it, and what it loved it injoyed^
but now raves arid boils like the Sba after Follies and
changeable and unfatisfying purfuirs : The Confcience,
that Qiamber of the Soul, wherein the beams of the
Light and Favour of the Creator, and of the Love
and Duty of the Creature, met as.. it were in the point
or angle of reflection , and carried chofe comfortable
Meflages of Sincerity and'Obedlence of the Soul to
God, and delight and acceptance from ucd, to the Soul,
is now become the Chamber of Death, and, like the
Spleen to the Body, the receptacle of the Melancholy
and fad Convidions of a guilty and ungrateful Soul,
and of an injured and revenging God, and pre-appre-
henfions of farther Mifery : But if; in the midft of
Millions of Miferies, he could fee his Creator inviting

him

160 Qf tk Kjtmlclige of Go&) PART It

him to dependance and recumbance upon him , the
Miferies were nothing, they are born by his ftrength
upon whom he leans : But when the Lord of Heaven
fhall give him a trembling Heart, and failing of Eyes,
and Sorrow of mind, as in that moft lively Expreffion
he threatens the few, Dott.zS. 65*, 66, &c. and when
he comes to his Creator, the laft and fupreme refuge
of Man, God himfelf (hall write bitter things againft
him, and eternally reject .him. Here is the Death of
Deaths : This, and much more than this, is included
in that Sanction, Thou fiah furely die. And this appears
to be a moft juft and righteous Sanction.

3. Thou : But we are taught, Rent. f . 1 ^. ty *™ Man

fin entred into the World, and Death b} ] in 5 fo Death faffed
Upon all Men^ for that all have finned: Here it

i. Whether the Guilt of Adam5/ fin did extend farther
Adams Perfon ? and by what means or Rule of
Juftice that came to pafs ?
We muft Conclude in Adam *n finned, Rom. J. 19;

I>y one Mans dtfobedience many were made Sinners \ 2nd as

Sin pafled over all, fo Death pafled over all. And this
the Apqftle ufeth as the Argument of the Univerfality
of fin, in the fame place 5 and, I Cor. 1 5-. 12. For as in

Mam all died,fo in Chrift all fhall be made alive. The firi

of Adam was the fin of his Pofterity by a double
Means :

i. For that he contra<5ted with God for him *nd
his Pofterity 5 and as in Nature including, fo in Law
perfonating them all. And in this refpeft, Rom. 5. 14.
he is ftilcd the Figure of him that was to come : As Chfifi
contraded for his Seed by Faith, fo Adam contta&ed
for his Seed by Nature, ft is true, regularly the per-
fonal fin of the Father, of of any Perfon, is not char
ged upon his Pofterity : E^ 18. 20. The Soul that fin-
xeth it JkaU die 5 the Son fhall riot bear the imytitytf the

Father $\

C tf A p. IV. and of our Selves* i 6 1

father $ conform to that Law of God, t>eut. 24. i6«

The Children {hall not be put to Death for the Father : But

yet by way of Covenant or Contraft, the Child, as
it may be interefled in the benefit of Obedience, may
contraftively be (fearer in the Guilt and Punifhment of
the Father's difobedience.

2. For that by this his offence he contracted a Lofs
of that natural Diforder and Deformity, which he pro
pagated to his Pofterity 5 and the Conftitution of A-

ms pofterity after his fall, was of the very fame Di-
ftemper and Corruption, that Adam himfelf had con-
traded by his Fall. And herein the Cafe <&Adam differ
ed from all Mankind befides : The beft of men born
of Adam hath the very fame natural obliquity that the
worft of Maws Children hath, and if he traduce his
Nature to his Child, he traduceth as good as he hath,
or ever had : But that Nature, which Adam had, and
was thurible to his Pofterity before his fall, though
the fame effentially which it was after in fyetie ratio-
nail, yet by the Will and Difpenfation of God had
been accompanied with thofe Qualifications, that had
put them in the fame Degree of Bleflednefs and Pow
er of conserving it, that Adam had : So then the Sin
of Adam ingaged his Pofterity in the Guilt : i. By his
perfonating of them -7 2. By his traducing Corrupti
on to them '-, hence Gen. 6. 5-. every imagination of the
Heart of Man was only evil continually.

And as we by this fee wfcfrXd*rts fin was the fin of his
Pofterity, fo upon the fame ground we fee the Juftice of
traducing the Punidiment to his Pofterity. By the Law
of Nature and Reafon, the power of the Father over
his Child, efpecialiy unborn, is themoft abfolute and
natural power under God in the World -, fo that even
by the Univerial Rule, among men efpecialiy, where
another Government is not fab-induced, he had the
power over his Life, his Liberty, and his Subfiftence :

M Man

1 62 Of the Knowledge of God, PART II. "

Man contrafts for him and his Poftcricy in apart of
lofs and benefit 5 his Pofterity had a ftare in the
latter in cafe of Mans Obedience, and it is reafon he
fhould bear a part in the former in Cafe of Difobedi-
cnce : the fin of a publick Perfon draws a Punifhment
upon thofe whom he reprefents politically, as Davids
fin in numbriqg the people--, much more when to the
political Representation is added a natural inclufion :
And thus he vifits the iniquity of the Fathers upon the
the Children, viz,, when the Father contrails for him
and his Children in a Covenant of benefit and lofs * as
he fhews Mercy unto thoufands in them that love him 5
the Children of Abrakam, notwithftanding their own
perfonal Sins, had the benefit of that Promife, which
was made to Atraktm, becaufe by way of Covenant,
Gen. 17.2.

Further the ingagement of the Creator to his Crea
ture could not be farther than he himfelf pleafed 5
neither could Man, or his Pofterity, challenge a-
ny farther degree or perfe&ion of Being, than God
gave, and upon thofe terms only, upon which he gave
it : If he had refumed it of his own Will from Man,
or his Pofterity, after a day or a month, Man had had
that for which to be thankful in the enjoyment, not to
murmur in the lofs : But it was not fp here, the ftock
of Bleffednefs for Man and his Pofterity is put into the
hands of the Father, while he had his Pofterity with
in himfelf 5 and not only fo, but put into his hands
with a power to keep it for him ana his Pofterity $ the
Father proves prodigal, and fpends his ftock, and if
the Child was fo, he hath none to blame but
the immediate Author of his Being: This is enough
moft clearly to intereft the Pofterity of Adant, at leaft
in the Punifhment of Lofs of Happinels and Immor
tality, and thofe outward Curfes, which followed up
on Afam* Nature, and the Creatures, by 4<Ums$n.

4- The

C H A P. IV. and of our Setvet. 1 6 $

4. The time, In the day thon eatefl. And this was put
in Execution'the fame day, as well as Sentenced : the
fame day Shame, and Guilt* and Fear fell upon him,

Gen. 3. IO. / heard thy Voice and was afraid becattfe I was

*aked: The fame day (hut out from the Vifion of God,
md the place of his Happinefs 5 V*rfc 24. the fame
day fet to his work, to Till a curfed Ground, with La
bour and Borrow, Verfe 23.
So now we have feen Man what he was, and what
loft : The next thing confiderable is, How it could
to pafs, that Man, having fuch a portion of Per-
fe&ion, both in his Faculties and Fruitions, could be
drawn to commit this Sin upon terms of f<3 great and
vifible difadvantage to himfelf and his Pofterity : Ne
gatively we fay it was not any inherent Corruption or
Vtalignancy in the Nature of Man, or any defeat of
what was neceflary to his perfeverance in his Original
•ighteoufnefs-,forhe was very created goodiNeither was
t any Predetermination^that did neceffitate him to fall;
For God, as he gave him a Power to obey his Will,
ind a Law wherein to exercife that power, did leave
iim in the hands of his own Will : As to fuppofe him
icceflitated to obey what God commanded could not
land with Mans Liberty, nor with the true Nature of
Dbedience, which doth neceflarily fuppofe an intrin-
~ecal power not to obey •, fo to fuppofe him conftrain-
sd to difobey 5 could neither coniift with that Liberty,
lor the Purity or Juftice of God : God did forefee
:he fall of Man in the Counfel of his Prefcience, buc
lid not fore-appoint it in the Counfel of hisPredetermi-
lation : The rule of Nature is, That whatfoever is,
while it is, is neceflarily : The offence of Man, though
it proceeded from his Liberty, yet when it was, it
was neceflarily : And .becaufe all things, before they
are, are prefent with God as if they were, and in the
fame degree as if they were, therefore ic was in the

M * fame

164 Of the Knowledge of God, PART II.

fame degree of Fore- knowledge, as if it had been ne-
ceflfary 5 and confequently the fuperftrudion of all that
Counfel of God concerning Man after his Fall , was
not taken up fro re nata , but was as ancient and as
firm, as Eternity it felf : We find the Fall of Man at
tributed tothefe d/^arifing from thefe three, i. The
Devil. z.Man. 3. God.

i. In the Devil: a lapfed Angel, and inr^fpedof
the Excellency of his Knowledge and fpiritual Being,
had an advantage , and could out-ad; the Reafon of
Man, whofe Soul ads organically, and therefore
though Man were created in the higheft Perfection in
cident to his Nature , yet he might be over-match'd
with the power and fubtilty of that Evil Angel. He
ftted his Temptation to that which was moft defirable,
viz. Knowledge : and this Temptation took the great
er impreffion, becaufe in the Command , as hath been
obferved , there was nothing but a pure Experiment
of Man's Obedience , and no rational incongruity of
the eating of this Fruit more than another : the ftrange-
nefs of the Command , and the feverity of the Penal
ty made the fuggefted advantage, that might come by
this , the more credible : had he gone about to tempt
Man to Blafphemy , to murder his Wife, or any other
Sin , ( the breach whereof had been equally penal to
this ) the incongruity of fuch Ads to that natural Law,
which was connatural to him , had made the Tempta
tion fruitlefs: but that envious Spirit did well know,
that the Obligation of every Law was under the^fame
Penalty •, that this Law , concerning the forbidden
Fruit, was moft obnoxious to his Temptation •, that the
the defire of Knowledge was the moft prevalent In
clination in Man •, and fo fits his Temptation exadly,
viz. That this command could have no other End
or Reafon , than to fence Man from fuch an Advan
tage , as might make him yec more like his Maker,

CHAP. IV. and of our Stive*. 165

Te /ball be as gods , kpming Good and Evil. And the

very fame way he took with the Second Adam: his
firft Temptation was in fiich a thing, that a Man
would wonder where the Fault (hould be 5 he was
hungry, and in a Wildernefs, without Bread-, Na
ture could not fubfift, and Bread could not be had
there, unlefs it were made 5 yet our Saviour, being
better acquainted with the drift of his Temptation, than
was Eve , rejected this as a Temptation to a diftruft
of the Providence of his Father.

2. Jn Man.

1. The finitude of his Underftanding: Though he
was created perfeft, yet he was created finite : It could
not match the Sophiitry of an Angel. Hence this fin
of Adam, is called Beguiling and Deceiving : The Ser
pent beguiled me.

2. The Liberty of his Will, which, though he
was created Innocent , had neverthelefs a Power to
offend :

3. The prevalence of his Senfual Appetite. But
this came not in , till the field was almoft loft : the
Temptation won upon the Underftanding and Will,
before the fubfidiary aid of the Senfual Appetite did
or could come in : the Beauty of the Fruit , and its
Goodnefs for Food, was evident to Man before ^ but
it durft not aflail the Command of God , till the
Underftanding was deluded with an expectation of
Wifdom.

3. In God: There was nothing pofitive, but only put
ting of him wholly in his own Power. Doubtlefs he
was not ignorant of the defign of the Serpent , and
could have as effedually fupplanted his endeavour by
his fpecial Affiftance , or by an Angel as effe&ually
have guarded Man from that Tree, as he did that
other Tree of Life afterwards from Man 5 but he had
made Man perfect , he hath given him a Command

M 3 under

1 66 Of the Knowledge of God, PART IL

under a fevere Penalty , and hath given him Power to
obey it-, if he will believe his Creator, andtruft in
him , he is fafe $ if he will not, he may chufe , but is
loft. See the Congruity and difference in the Tempta
tion of the firft and fecond Adam : both tempted by
the Devil, that in a Paradife, this in a Defart; that
in his Abundance, tempted with Superfluity 3 this in
Want, tempted with Neceffity^ both had abfolute
Freedom of Will , and both left to the ftrength of
their own Power , for the Angels came not to mini-
fter to Chrift, till the Devil had left him: but the lat
ter Adam in his Temptation will not ftir a grain from
the Command , thtftriptum eft of God, and the Devil
leaves him 5 the former lets go his ftrength , the Com
mand of his Creator , the Lock of his ftrength , and is
taken and overcome.

And thus have we feen Man in his Glory, and in
his Ruine : The former, he did owe to the free Boun-f
ty and Goodnefs of God-, for how could that , whid)
had not a Being , till it was given him , deferve fuch
a Being ? the latter, he owes only to himfelf j and h)6w
can he now expert a Reparation ? He hath contra^ed
a Guilt , which as his future Doing, or Suffering, c^n-
not expiate •-, for this Suffering is the neceffary Con-
fequence , not the fatisfadion of his Guilt -•> and this
Suffering muft therefore be as everlafting as his B
becaufe his Guilt is as everlafting as his Being : his
Doings, were they perfeft, were but his Duty , and
therefore cannot expiate that Guilt, which was con-
traded by the breach of that Duty 3 but could it be
available to expiate his Guilt, yet as his Difobedi-
ence made him guilty, fo it made him unable to per-1
form his Duty 5 his Intellectuals are deprived of that
Light, which he hath abufed , and therefore loft 5
Will corrupted and embafed, in a fubje&ion to his
Seofual Appetite •> and this Difobedience , accompa
nied

CHAP. IV. *»d of our Selves. 167

nied with many Aggravations, the leaft whereof might
incenfe the very Goodnefsand Patience of his Creator,
beyond all hopes of Mercy and Atonement 5 this
Difobedience againft God , to whom lie owed the
moft exaft Obedience 5 he added Ingratitude to his
Difobedience •, he difobeyed that God , from whom,
but even now , he received his Being , and fuch a
Being j he added Perverfenefs to his ingratitude, it
was againft fuch a Command , which he might have
kept , and needed not to have broken 3 he added
Wantonnefs to his Perverfenefs 3 he difobeyed, when
he had a ftqck of Bleflednels , as ample as his being
was capable of, he added Treafon to his Wanton
nefs, believing the Voice of a Creature, a Creature
that but now had revolted from his God , in a vil
lainous imputation of God with F^lfity and Envy :
And how after all this , and infinitely more than this,
can he expect any thing from his injured God , but
what the feverity of his Juftice can inflict ? if he
meets with frowardnefs in the Earth , diftemper in
the Air , furprizals and inundations in the Water, re
bellion in the Creatures , a fnare in his Table , trea
chery in his Friend , fcorn and oppreflion from his
Super jour, fupplanting from his Equal, envy and
miichief from his Inferiour , falfnefs and temptation
from the Wife of his Bofom, rebellion from his Chil
dren, vanity and difappointment in his Purpofes,
Difeafes, Diftempers and infections in his Body,
madnefs and blindnefs in his Underftanding, perverle-r
nefs in his Will , tumult and confufion in his Affe-
(ftions , guile and preapprehenfions of terrour in his
Confcience , Death and dilfolution of Body and Soul,
and Judgment , Vengeance , Hell , and yet Eternity
after all this : Then let Man know , that in all this,
and that which is all this , and more than this , the

M 4 Averfion

Of the Knowledge of God, PART!!.

Averfion of the Favour and Light of the Countenance
of God , he eats but the Fruit of his own ways: and
thou, O God, art juft when thou thus judgeft-, and
whatsoever is better than the worft of all this, to any
of the Children of men, is meer Mercy, and more
than their due.

But if now in the midft of Judgment , God re
members Mercy 5 and Mankind being now condem
ned , and concluded under fin , if the merciful God,
that at firft gave Being and Blefling, fhall, after we
had fpent that Patrimony , and loft our felves , pro
vide for our Refutation 3 that , when we of Free-
Men , had made our felves Slaves , and yeflels of
Wrath, (hall provide a Means for our Deliverances
This engageth us to a higher degree , both of Admi
ration and Duty, than even our firft Creation did.
This then isr the next thing confiderable, \i*» The

way of JMans

CHAP.

C H A p. V. and of our Selves, 1 69

CHAR V.

Gf the Rejtitution, of Man byChriJl.

AL L Mankind lay, by the Fall, under Guilt, which
js an Obligation to Punifhment , both of lofs of
Happinefi , and everlafting fubjedtion both to tem
poral and eternal Curfe : And this eftate of Man and
his Pofterity , even to the end of the World , was
prefent in the infallible Fqrefight of God from all Eter
nity : In that confideration • he had a Kingdom , but
over Rebels and Traitors-, and had everlafting caufe
of the execution of his Juftice and the Power of his
Wrath, but nothing to deferve or draw out his Mercy
among all the Sons of Men , who were all prefent,
and flood up together in his Eternal Forefight. This
Man had , as far forth as was in him , difappointed the
End of God in his Creation , infomuch , that in the
outward difpenfation of Gods Providence, it feemed
that he repented that he had made Man on the Earth,
Gen. 6. 6. But though Man , as much as in him lay,
had made himfelf an ufelefs Creature, and interrupted
the poffibility of attaining an End anfwerable to his
Being , yet God's Counfel was not difappointed : But
the great Lord of his own free Goodnefs , did in his
Eternal Counfel fore-appoint fome of loft Men to Re-
nriflion of their Sin , and eternal Happinefs in Chrift,
by fuch Means as he had before ordained to be effe-
ftual for that purpofe. And this is the great Difco-
very of the Scripture, and contains that great Bufinefs
which Man hath to do in this World , becaufe it is
tfiat which concern^ his great and everlafting End,wid>

out

i 70 Of the Knowledge of God, P A R T II.

out which , his very Being is not only unprofitable,
but miferable , and now comes to be confider'd.

This then is the fam of all, That Almighty God,
out of his own Free-will and Goodnefs, did in his
Eternal Counfel fore-appoint fome of loft Mankind
to Remiilion of fin and guilt , and Reconciliation, and
Eternal Happinefs in Chrift, by fuch Means as he had
before ordained in the fame Counfel to be effe&ual
for that purpofe. In this defcription we have thefe
Particulars to be fifted, and we have done our Bufinefs.

1. What the Motive of this Purpofe^ God's meer
good Will :

2. What the Objeft of it 5 fome of Mankind :

3. What the End of this Counfel 5 Keniifljon of
fin, and Reftoration to Happinefs :

4. What the Hand or immediate Inftrumenc of
effecting it •, Chrift:

$. What thofefubordinate Meaqs of attaining it:

6. WhattheConfequentsofit.

i. Touching the Motive -7 nothing at all meritorious
in Man, but only the good will of God , thus to feleft
fome out of the loft multitude of Men to be Veflels
of Mercy- And this is that which is fo often incul
cated in the Book of God , in all the fucceflions of it,

Exod. 33. 19. / will be gracious to whom I will he gra
cious , and will fljew mercy to whom I will fhew mmj. So
Dent. 9. 5:. Afofes's fad Admonition to the fews, who
in all things were typical : Vnderftand therefore , that
the Lord thy God giveth thee not this good land for thy righte*
wtfnefs , for thott art a {tiff-necked people. Ezek. 1 6. 6. ,
When I faffed by thee , and fay? thee polluted in thy own
blood , If aid unto thee , when thoft waft in thy blood. Live: -
jea , / faid unto thee , when thott waft in thy blofdy Live.
Ifaiah 43. i J. /, wen I am he that blotteth ottt thy trtwf-
$reffions for mine own fake , and will not remember thy fns*
Luke lo. 21. And, haft revealed them t9 tabs: even fo

Father*

C H A p. V. and of our Selves. 171

Father , for fo It feemed good In thy fight. Ephef. 2. 3.
When we were by nature children of wrath , even as 9thers:
But God, who is rich in mercy , for his great love, wherewith
he hath loved us , even when we were dead in Jtns , hath
quickned us together with Chrift : by grace are ye faved.
i* Tim. x . i o. who hath faved us , and called us with an
holy calling , not according to our works , tut according to
his own purpofe and grace ^ which was given us in Chrift be
fore the world began , but now wade manifeft by the appear
ing of Chrift. i John 4. 10. Here is love , not that we
loved God , but that he loved us. Ibid. 1 9. We love him^ be-
caufe he Isved us firft. Rom. y. 8. God commendeth hit
love towards us in that , while we were yet Jinners , Ckrifl

died for us. And indeed, it is impoffible it fhould be
other wife: for the Scripture hath concluded all under
fin, Galat.i. 21. And we have (hewed before an utter
impoflibility in Man to extricate himfelf. The fore-
appointing therefore of any to Eternal Life, could not
be from any Caufe in the Creature, meritorioufly mo
ving God to this Mercy.

L The Freedom and Liberality of this Purpofe of God.
i. In refpeft of the Ele& : to take away all matter
of boafting, Ephef. ^. 8. To keep them humble , and
to keep them thankful, that God may be all in all.
It pleafeth the great God to order the Execution of
his Counfels, touching Man, that they are brought
about , as with a powerful and irrififtible Hand j fo
they are brought about by fuch means, as is naturally
fuitable to the nature of Man; Rationally and Freely,

Pfal. i IO. Thy people (hall be willing in the day of thy Power.

Now there cannot be a more engaging Argument to
Humility and Thankfulnefs, than the confederation of
this Free Goodnefs of God , that when I had thrown
away my Happinefs, lay in the common lump of
condemned Men, God fhould freely fingle me ouc
jamong thoufands that he pafled by , and make me a

Veffel

17 2 Of the Knowledge of God) PART II.

Veffel of Mercy. And this doth moft fweetly and
effe&ually win upon the Heart: So that the very
consideration of this Counfel of God , is a means to
effeft its Execution, in putting the Heart intofuch a
frame , as is fit to receive the impreffions of God s
Grace.

2. In refped of tfiofe that are omitted : The free
dom of the Choice, doth not in the leaft degree re-
fled upon the Juftice of God : He had no engagement
to chufe any , but might moft juftly have let all lie
under that fin and mifery , into which we had caft our
felves. If God be pleafed to chufe any , it is the
meer aft of his Grace : if he leaves any > he leaves
them but in that condition, not in which he made
them 5 but in which they made themfelves. The aft
of his Bounty to theEleft, is without any Injury to
thofe he leaves : for neither could challenge any thing
but Mifery as their Right.

2. The otjecJ of this Choice :

1. Some are chofen from all Eternity : The Elett,

according to the foreknowledge of God the Father ', I Pet. 1.2.
The foundation of God ftandeth fare , having this Seal, The

Lord knoweth who are his, 2 Tim. 2. 19. Thefe are
thofe, for whom a Kingdom was prepared from the
Foundation of the World, Matth 25. 34. Thefe are
they , which by an eternal Contract between God the
Father and his Son , were given unto Chrifl : / fraj
for them , which thott haft given me , for they are thine^
John 17. 9,24.

2. But fome, and not all : Many there are, that are
not fo much as called -, and of thofe that are called,
yet few are chofen, Matth. 22. 14. And this preteri-
tion of God putteth them not in any worfe Condition
than it finds them. And indeed, this Counfel of God
is not fo much as the Potter's making fome Veflels
to honour , fome to difhonour : he made all Vef-

fels

CHAP. V. *nd> &f our Selves. 1 7 j

fels of honour, and' Men made themfelves all Veflels
of diihonour : God in his mercy to reftore fome to
become again Veflels of honour : and this is without
any injury to thofe that are omitted j becaufe they are
continued to be but what they made themfelves , and
what they moft freely defire (till to be : Thy deftruttion

is from thy felf, O Jerusalem.

3. To what this Election or Choice is , or what is
the End of this Counfel of God :• There is a twofold
End in the Counfel of God.

i. The End of Intentions fubordinate, the good of
his Creature-, adequate, the good pleafure of his own
Will, or his own Glory 5 as to (hew his wrath, and
make his power known towards the Veflels of wrath
fitted for deftru&ion , fo to make known the riches
of his Glory in the Veflels of Mercy , which he had
before prepared unto Glory, Rom. 9. 23.

z. The End in Execution, or rather the fubjeft
matter of this Counfel of God : it is the whole Series,
and all the Conjunctures of all things conducing there
unto •, wherein the Counfel of God doth not per fahum
ftep from the Fall to Glory, but doth take in all thofe
intermediate paflages, which he hath by the fame
Counfel , appointed to be the Means of effecting it.
i. The great Myftery of the Incarnation, which is the

Car do negotii^ I Pet. 1 . 20. Who WAS fore-ordained before
the foundation of the nor Id y but TV AS manifefled in thefe la ft
times.

^ z. Effectual calling , by the Word and Spirit of

God, Rom. 8. 2 g. Who are called according to his purpofe.

3. The effectual Affiftance of the Spirit of God,
without which, it were impoflible thefe dry Bones
(hould live, Jer. 31. 33. I will put my LAW into their
mind, and write them in their hearts.

3. Holinets and San&ification, Joh#. 1 5-. 1 6. I have
chofenjou^ and ordained you > that ye Jhoftld bring forth fruit,

Ephef.

x 74 Of the KjiowkAge of God, PART II.

Ephef. 14. Chofen to be holy* EpeC 2.10. Created h Chrift
ttnto good work*-* which G«d hath before erdainedy that tvc

fbonld walk^ in them, Rom. 8. 29, 30. Conformity unto
Chrift, and all linked together : Glory to Juftification;
Juftification to. Calling 5 Calling to Ej,le<ftion.

4. I* whom, or by whom, he hath ele&ed us : Chrift.
In this Confifts the greateft Myftery that ever was, and
of moft concernment to Mankind. And becaufe it is
impoffible to attain to the knowledge of it, but by Re
velation from God himfelf , we muft in this keep pre-
cifely to the Word of God, where alone this Myftery
is by God ordinarily difcovered : which is briefly thus
much.

Almighty God in the Creation of Man, did prima
rily intend the Glory of his own Goodnefs , and the
Happinefs of his Creature 5 and to that End, furniftied
him with fuch Faculties and Rules, as might conduft
him to that Happinefs.

Man, being feduced, abufed his Liberty* and by
his Difobedience violated that Rule, and consequently
in himfelf loft the acquifition ©f that Happinefs , to
which he was created.

Yet this could not difappoint the Purpofe of God,
who f with an eternal and indivifible a6t , did forefee
all Mankind in this miferable and loft Condition , and
appoint a way for his Recovery.

The way of Man's Recovery was by the Eternal
Purpofe, Confultation, or Contract, as I may call it, be
tween the Father, Son, and Eternal Spirit, refolved
to be, that the Son of God flieuld aflume the Nature
of Man into onePerfon, by an ineffable Generation,
and that he (hould Satisfie for the Guilt of Man's Sin
by, his Death.

And becaufe that the bare Satisfaction for Sin, could
only exempt Man from the deferved Puniftiment of
his Sin > but could not reftore him to that Happinefs,

which

lift
Is*

CHAP. V. *W of our Selves. 175

which he loft , by the fame Eternal Covenant , the
Righteoufnefs and Obedience of Chrift , was to be ac
cepted by God, as the Righteoufnefs of Man 5 that as
in his Sufferings he did bear the Sin of Man, to make
Satisfaction for the Curfe deferved , fo by his Obedi
ence imputed unto Man , Man might acquire that Hap-
pinefs that he loft.

To the end, that this Satisfaction and Righteoufnefs
might be effectually applied for the Purpofes above-
mentioned , Chrift mart, after this Righteoufnefs ful
filled, and this Satisfaction made by his Death, rife
from Death, afcend into Heaven, and fo continue as
well the Mediator of Interceffion , as he was before of
Satisfaction. Though this Righteoufnefs, and Satisfa
ction, were fufficient for the Sins of all Mankind , and
accordingly freely propounded, yet it was effectual only
for fuch, as (hould according to thofe immediate Means,
that God had fore-appointed to be ufeful for that Pur-
pofe, fue forth the benefit of it.

This is the fum of that great work of Man's Re
demption, which the Angels defire^to look into?
i Pet. i. 12. and is difcovered to Principalities and
Powers by the Church, Ephef. 3. 10. and therefore
called, The manifold Wifdom of God; Tke Mjftery of Chrift,
Ephcf. 3. 4. Ephef. 6. 1 9. 'The Myffierj hid in God frem,
the beginning of the world, Ephef. 3. 9. The Mjftery of God,
und of the Father ^ andofChrift, Colof. 2.2. Colo£ 1. 27.
The Myftery hid from ages and generations , but now made
manifeft to his Saints, Colof. 1^6. The Wityom of God in
A Myfiery 5 The Myftery of his Will, I Cor. x. 7. The Re
velation of the Alyfterj kept fecret fince the worldbegan, Rom,
1 6. i j. The great Myftery of Godlinefs , God manifested m
the flefly, jttftified in the Spirit , fee n of Angels, f reached unto
the Gentiles^ believed, on in the world, received ftp into Glory,
I Tim. 3. 1 6. The Mjjlerj of Faith, i Tim. 3. 9.

CHAP.

1 76 Of the Knowledge of God, P A R T IL

V:;^-f CHAP. vi.

Predictions and Types of Chrift.

YE T this great Myftery of Chrift was not kept
fo fecret , but that, as the fruit of his Mediation,
preceeded his coming in the Flefh , as lhall be after
Ihewn 5 fo fome glimpfes of this Truth were difco-
ver'd to former Generations, i Pet. i. 10. Of which

Salvation the Prophets havt enquired. Ephef. 2.20. Foun
dation of the Afoftles and Prof bets , Chrift the Corner- ft one.

We fliaH therefore, for the fettling of our Minds in

this Cardinal Point, obferve thofe Predictions concerning

Ckrift in the Old Teftament, and we (hall ^ find the
Old and New Teftament like the two Cherubims upon
the Mercy Seat, their Faces looking one toward ano
ther , yet both of them toward the Mercy Seat 5 and,
as we have before noted, the Old Teftament unrid
dling the difficulties of Nature , fo the New Tefta
ment unriddling the Old : The Predictions of Ckrift in
the Old Teftament, were of two kinds : Prophetical,
and Typical : The Prophetical Predictions , to follow
them in order of time :

i. The firft and great Publication of the Gofpel,
though dark and myfterious , was that by God him-

felf in Paradife, Gen. 3. I J. / w'# fut enmity between
thee and the woman , between thy feed and her feed : it fhdl
break^ thy head, and thott (halt bruife his heel. This was

not only fulfilled in that myftical Woman, the Church,
and here, fee Revel. 12. 17. but alfo in Chrift:
i. He was the Seed of the Woman , and not of the \

Man, Luke i. 34. £c fent his Son made of A Woman > \

Gal. 4. 4. The Parallel obfervable : By the Woman ,

Sin!

CHAP. VI. And of our Sehes. 177

Sin firft came into the World and Salvation. . 2. It
(hull brea.\^ thy head : He came to deftroy the works of
the Devil , in his Temptation. In his Life, he bound
the ftro°ng Man, Heb. ^. 14* deftroyed him that had
the power of Death , that is the Devil, Afatth. 12. 29,
In his Preaching, Luk. 10. 17,18. Satan like Light
ning falling down from Heaven -? in his Death and Re-
furre&ion , fpoiling Principalities and Powers, and
made a fhew of them openly , and triumphing over
them in it , Colof. 2; 1 5-. In his Afcenfion, Ephef. 4.
S. When he afcended up on high , he led Captivity
captive ^ this Captive-taker is the Devil, 2 Tim. 2. 26.
In his Members, Ephef. 6. 1 2. We wreftle againft Prin
cipalities and Powers, and it is our Bufinefs to ftend
againft the Wiles of the Devil, Ibid. Ferf. \\. To re
fill him ftedfaftly in the Faith, i Pet. 5. 9. In the Di-
fpenfation of his Government in his Church and
Members, Revel. 12. 7. AJlchadmd his Angels fight
with, and overcome the Dragon and his Angels : In
his laft and great Judgment, f'evel. 20. 10. The Devil
caft into the Lake of Fire, i John 3. g. For this pttrpbfe
was the Son of God manlfefled , that he might deftroy the
works of the Qevil.

2. The next great Promife of Chrift, was that which
V as made to Abraham, That in him, Gen. 1 2. 3. Gen. i 8.
18. That is, in his Seed, Gen. 22. 18. all Nations of
the Earth ihould be blefled. This is applied to Chrift,
Galat. 3. 1 6. And afterwards to Jfaac, the Son of the
Promiie , was the feme Promife renewed and entailed,
Gen. 26. 4. And ib exaft was the great God of Hea
ven in the fulfilling of his Promiie , that, until by a
civil Inveftiture, the right of Primogeniture was tranf-
lated from Efau to Jacob, firft by the fale of ins Birth
right, Gen. 2^. 33. and then by the Blefling , though
furreptitioufly by J*cob, yet providentially by God,
Gtn. 27. 25). This Promife was not actually entailed

N upon

1 78 Of the Knowledge of God, PART II.
upon Jacob's LitlC, Gen. 28. 14. This P atria poteftas

Jacob likewife ufed upon his three elded Sons , Reuben
for his Inceft, Simeon and Levl for their Murder, Gen. 49.
34, 56. Whereby Jud*k became as it were, tlft firit-
born-, and therefore Judah continually after, had the
preheminence of Primogeniture, VI*,. in the divifion
of the Land, Numb. 34. 19. Judatis Commifliorier tirft
named: fo in the alotment of the Land of Canaan,
Joflwa i y. i. Judah had the preheminence in compleat-
ing the Victory of Canaan by the Suffrage of God.
Judges 1.2. And by the decifion and Prophecy of
dying Jacob , the Regality , a right of Primogenture,
and the Mefiiab entailed to that ftock, Gen. 49. The
Scepter fhall not depart from Judah , nor a Law-giver from
between his feej, until Shiioh come*? and unto him fhall
the gathering of the People be : And hence he is called
. the Lion of the Tribe of fttd*h, Revel, s. ^. This Ga
thering of the People to him, was the Calling of the
Gentiles to the knowledge of God in Chrilt : And this
was the Star of Jacob , which Balaam, infpired againft
his will, prophefied of, Numb. 24. 17. And this that
great Prophet which God promiled by Mofes to
raife up to fland between the Majefty and Glory of
God, and the frailty of Humane Nature, Dent. 18. ij.
John £.46. The Redeemer of ^, Job 19. 2?. From
the time of Adcfes^ the Prophecies of Chrift are inter
rupted , and his time not ipedfied 5 but in him God
was pleafed to evidence it, firft in his . Promife to

him, 2 Sam. 7. 1 6. Thy throne fh all be eftablifhed for ever :
And this Covenant touching Chrift, therefore called
the fure Mercies of David , ifaiah 5-5:. 3. again, If* u. i,

jo. In that day there fly -ill be a root ofjeffe, which' /hall ftavd
for an enfipn of the people : To it ft} all the Gentiles fee^ and

his reft fltatt be glorious. And this was a known Truth
even among the unbelieving Jews, Matth. 22.42.
The learned Doctors confeffed , that Chrift was to be

the

CHAP. VI. wd of our Selvef. 179

the Son of David: This fulfilled in Chrift, A&s \ 3. 23,
Of this mans feed bath God according to hispromife raifed ur.to
Ifrael a Saviour , Jefits* Revel, j. 5. The Root of David.
The Place of bis Birth, Mich. ^. 2. And thou Bethlehem fac<
out ofthecftall he cows forth unto wejhat is to be ruler in Ifra-
el^Tvhofe goings forth have been from old from ever Lifting : this
Bethlehem the City of David^ i Sam. 17. 22. notorioufly
confefled among the /W/,to be the place of the Meffias's
Birth, Afatth. 2.5. The Manner of his Birth, A vir
gin fha.ll bear A fon , and fhall call his name Immantiel,
If*. 7. 14. fulfilled, Atattk. i. 2 j. And as in his Name
the union of the Divine and Humane Nature is difco-
'vered, fo more plainly, If a. 9. 6. His name fo all be
called Wonderful, Connfellor^ the mighty GW, the Ever I aft ing
Father , the Prince of Peace ^ of the increase of his Govern
ment and Peace there ftall be no end : Peace proclaimed
at his Birth, Lu^e ^. 14. On earth feace, good v/i II towards
wen: his Bulinefs Peace, 2 Cor. 5. i?. God in Chrifr,
reconciling the World to himfelf : Ephef. 2. 14. Chriit
our Peace: his Gofpel the Gofpel of Peace: Rom. 10.
15. Efhef. 6. 15. Peace his Legacy : John 14. 27. Peace

his Command, Afatth. 5. 9. Slewed are the Peace-makers.
Rem. 12. 1 8. Live peaceably with all men. Lube TO. 5-, 6"4
Into jvhaifoever houfe ye enter , fir ft fay , Peace be to this
ho fife } dnd if the fon of Peace be there , your feace (hall

reft upon it : And though our Saviour profefleth,
Afatth. lo. 34. 1 came not to fendfeace, but a frvord^ it
is ex acddente , or event u , by the malignity of our own
Nature , and the conteftation of the Devil to keep his
PofleiTion againft Chrift the right owner, and Lord of
Man: His Doctrine fpiritual and powerful, Ifaiah u.

3,4. He /hall not judge after the fight of his eyes , nor re
prove after the bearing of his ears : he /hall fnrnie the earth
•with the rod of his mouth *, and with the breath of his lips

fhdl he flay the wicked : The teaching of Chrift in the
Flefli as one having Authority, and not as the Scribes,

N 2 Afatth*

1 So Of the Knowledge of God, PART II.

Mattb.?.?^ The breath or fpiric of his mouth a
confuming breath, ^ Thef. 2. 8. and henc£ Rev. 1.16.
Out of his mouth went a (harp two-edged fword :
His Sufferings, Satisfaction Refurreftiop, Interceffion
and Reign in his Church, that Evangelical Chapter,
Ifalah £3. A deftifed man*, rejected when BxrM/K
and he in competition for Life : We hid our faces from
him 5 forfaken and denied by his own Difciples : 4c-
qptainttd with grief $ we often find him in tears , never
in mirth : He hath born our griefs and carried our forrows^
in his Paffion , when it eclipfed the Light of his Fa
thers Countenance from him-, in his Companion , a
merciful high Prieft , touched with our Infirmities,
Heb.z. Wounded by the Souldiers , by the Nails for
for our Tranfgrelfions : By his ftripes , when whipt by
the Souldiers , are we betted. Yet this Lamb dumb be
fore bis /bearers , when Pilate impioufly interrogated
him : He made bis grave with tht wicked , being Crucified
between Thieves: and with the rich, in the Garden of a
rich and honourable Jofiph .- yet, though his Soul, was
made an offering for iin , he furvived his own death,
fa w his feed, prolonged his days, and the pleafure of the
Almighty profpered in his hands : and the two and twen
tieth Pfilm penned, as if the Paffion of our Saviour had
been then afted : His Cry, Verfe i. My God, my God,
wby baft tbouforfaken me ? The fcorns of the beholders }
\ erfe 7. All they that fee me, laugh me tofccrn, Mattb. 27.
Ver. 39. They that palled by, reviled him, wagging
their heads : The very Language of the reviling Scribes,

Verfe 8. fulfilled, Matth. 27. 43. He trufted in God,

tbat be would deliver blm, &c. The manner of his death,
Verfe the i<5. They pierced ny bands , and my feet : The
fharing of his Garments, Verfe 18. They parted my
garments among them : Again, in feveral other Prophe
cies, the feveral Occurrences of his Life and Death,
;athered up- by other Prophets: He never appeared

more

CHAP. VI. and of our Selves. 1 8 1

more regally and triumphantly, than in his Voyage to
Jerufalem, Matth.zi. 5. and that coming of hisjnot with
out a Prophecy, Zach. 9. 9 Behold, thy King cometh un
to thee meekt and fitting upon an afs : The price offudas's

treafon, and the imployment, Zach. n. 13. They

weighed for my price thirty pieces of Jilver : The Vinegar

that he drank upon the Crofs, Pfal. 69. 21. And in

my thirft they gave me Vinegar to drink^: The time of his
Birth and Death, Dan. 9. 25-, 26. from the going forth
of the Command to reftore and to build Jerufalem , unto the
Alejfiah the Prince, [ball be feven weeks , and threefcore at>d
two weekly the ftreet fhall be built Again, and the wall , even
in troublous times. And after threefcore and two weeks fhall
the Meffiak be cut of, but not for himfelf^ and the people,
cf the Prince that fhall come , /kail deftroy the city and fan-

ttuary-j the defolation of Jerufalem ihortly following
the death of our Redeemer : The manner of the Cal
culation hath been diverfly conje&ured , yet all con
cur to a very near projection of times : And laftly,
that undeniable evident Prophecy moft clearly fulfilled
through millions of difficulties to the eminent know
ledge of God by Chrift •> a matter, that were there
nothing elfe , were furficient to convince all gainfay-

ing. Ifa. 1 1. 20. To it (ball the Gentiles feek, Ifa. 42. i.
Behold my fervant, &C. he (hall bring forth Judgment to the
Gentiles , and Verfe 6* I will give thee for a covenant of
the People , for a light of the Gentiles. Ifa. 49. 6. / will
give thte for a light to the Gentiles , that thou may eft be
my falvation unto the end of the earth. Pfal. 72, 8. His
dominion fhall be from fea to fea , and from the river unto

the ends of the earth : And this began to be fulfilled in
the Homage of the wife Men that came from the
Eaft, Matth. 2. i. In the diverfity of Tongues, Atts ^.
4. In Peters Vifion, Atts i o, j j. In Paul and Barnabhs
turning to the Gentiles, ^^13. 46. And if a Man
do but confider the Antiquity, and Particularity , and

N 3 Pofitive-

i S 2 Of the Knowledge of God, PART II-

Pofitivenefs of thefe prophecies 5 the improbabilities
of effecting it, in refpeft of the Perfons, who were
to be converted , tenacious to their Idolatry ••, Have a
ration changed their Gods ? the improbability in refpeft
of the Means , a company of poor, unlearned, perfe-
cuted Apoftles 5 in refped of the Religion whereunto
to be called , to believe in a crucified Saviour , whom
they never (aw 3 a Religion perfecuted and condem
ned by the great Matters of Religion , Scribes and
Pharifees, a Religion promifing nothing within the
view of Renfon, or ufe of Senfe, a Religion that takes
Men off from all that , wherein Men naturally repofe
their Hopes and Delights-, a Religion oppofed by the
chiefeft Wits in the World , the Philofophers and
wife Men 5 a Religion ftudied to be fuppreft by the
greateft Power, Policies, and Cruelties, that the
World could afford, and yet for all this, to mafter all
thefe Difficulties, and bring into fubje&ion the great-
eft part of the World for thefe fixteen hundred Years,
though I confefs, not without mixtures of great Cor
ruptions , muft wring from any reafonable Man , an
acknowledgment both of the great Power and Provi
dence of God in the Government of the World , and
alfo of the Truth of Chrift the iMeifiah.

i. Touching the Typical Predictions of Chrift, Gen. 2.
9. The Tree of Life in the midft of the Garden , which
by the Divine Difpenfation had that efficacy given to
it, that it fhould leem by Gen. 3. ^^. if lapfed Man
had eat thereof, he had recovered his loft perpetuity.
This was nothing elfebut Chrift, at leaft typically;
the Wifdom of God , that the wifeft of Men called
the Tree of Life, Prov. 3. 1 8^ This that Tree of Life
in the midft of the Paradiie of God , Revel. ^. 7.
whofe Leaves were for the healing of the Nations,

Revel. 22, 2.

CHAP. VI. a%d of our Selves. 1 8 j

MetckineAecl^ the Prieft of the mod high God, Gen.
14. 1 8. The Type of Chrift's Eternal Priefthood,

Pfal. no. 4. Thou art a prieft for ever after the order of

Melckizedec1^: And of his peaceable Kingdom, King
of Salem, without beginning of days , or end of life,
H*t. 7. 3-

The whole State of the Jews, even from Abraham,
was in effect Typical : Abraham the Father of the Jews
according to the Flefli, the Father of the Faithful , as
believing the Promife, Gal. 3 7. Rom. 9. 7. Sarah and
Agar typical of the Church and the World, the Flefli
and the Spirit , the Covenant of the Law and Gofpel,
Gal. 3. 24. Clrcumdfion typical of that of the Heart,
Rom. 2. 29. Their ftate in Egypt Typical: The
Paflover, a moft effectual Type of Chrift, i Cor. j. 7.
Chrift the true Paflbver: and therefore the Sacrifice
of Chrift and of thePaffover went together, Mattb. 2 6.
Eaten whole, Exod. 12. Not a bone of him to be
broken -7 eaten with bitter Herbs, typifying Repen
tance 5 the Blood fprinkled , fecures from the wrath
of God 5 with Hyffop, a cleanfing Herb, Pfal.ji.
Purge me with hyffop $ a Feaft as well as a Sacrifice,
fohn 6. 5^. The Manna a Type of Chrift, who was
that Bread of God that came down from Heaven,
\foh» 6. 33. The hidden Manna, Revel. 2.17. The
Clottd and Red Sea , a Type of Baptifm into Chrift,
"i Cqr. jo. i. The Jews in Egypt, like the ftate of the
unconverted Worla : hence the World called Spiritual
.Egypt : In their Pa f age oat , they are entertained with
a Sacramental Initiation 5 they are militant in the Wil-
dernefsof the World, triumphant in Canaan, the reft:
the water out of the Roc^ a Type of Chrift, i Cor. io. 4.

That Rocl^ was Chrifi.

But principally the Levitical Law was a (badow of
the good things to come in Chrift, Heh. 8. y. who
was the End of the Lav. And as the Judicial Lavy

N 4 among

1 84 Of the Knowledge of God, PART II.

among the few,, did not only contain Precepts in them-
felves niturally good', but alfo Typical and Sacramen
tal Obfervations; of that inward Sandification and
frame of Mind, that God required-, fo the Levitical
Law did not only contain Precepts of that internal ha
bitude of Love, Fear , and Obedience unto God, ad
mirably delivered through the whole Book of Deute
ronomy, but alfo divers Types and Figures, which had
a double ufe: i. Of evidencing the full Obedience
to thofe Pofitive Commands of God, becaufe com-
tnanded by him : 2. Figures of Chrift to comes and of
that frame and conftitution of Men and things in relati
on to him , as we may obferve in divers Particulars.

; i. The Covenant between God and Jfrael , the Stipu
lation On God's part, Exed. \$. £. If ye -will obey my
voice , and keep my Covenant , ye fkall be a peculiar treafure
unto me above all people, and ye foall be unto me a Kingdom of
Priefts^ and an Holy Nation. Exod. 34. lo. Behold I make
a Covenant : Before all thy people I will do marvels, &C.

The Stipulation on the Peoples part, Exod. 19. 8. 14. 7.

M that the Lord hath fpoketf , ; we tvi/l do. This is that

Covenant which the Lord tn^de with the People in
'"Horeb, Deut. 5. 2. And the tenor of this Covenant re
newed and explained, viz,. Bleffing to Obedience , and
Curfes to Difobedience, Dext. ^^. io,&c. Ye ft and this
day kef ore the Lord your God, that then fhottldeft enter into Co
venant -with i he Lord thy GW, and Into his oath, 8cc. Accord
ingly in Chrift, a new Covenant made, ^.3 1.53. Heb.
8. IQ.' A New Covenant, / will put wy Laws Into their

hearts, I mil be to them a God, and they (hall be to me a People*.

2. As that Covenant was mutual, confided in
fomewhat promifed by God, fomewhat undertaken
by the People , Obedience to the Law that God gave
them --, To the Covenant here is reciprocal. In the
CSofpel of God, there is a double Covenant : i. A Co
venant between God the Father and God the Son-,

M- that

C H A P. VI. Ani of our Selves. 185

that the Son fliould take upon him Flefh, and fatisfie
for the fins of the Eled, Pfal. 40. 6. Heb. 10. 9. A

body haft thoti prepared me : to, / come to do thy wit/, O God $

on God's part a Covenant , that thofe which fhould
be^fo redeemed , (hould be given over to Chrift, and
united unto him intheneareit i elation that ispoflible,

John 1 7. They, whom thou haft given me^ Verfe 2 1 . That
they may be one in ///. But of this more infra, z. A Co-

venant between God the Father in Chrift with Man $
and this is likewife reciprocal : On God's part to give
Remiffion of Sins , and Eternal Life in CBrifjf to as
many as lay hold of this Covenant, John 6. 40. . This

is the will of him that fent me , that every one that believe :h
en me , fhould have everlafling life , and I "will raife him ftp
At the lafl day. Ibid. 47. He that believeth en me\ \ hath
everlafling life, John 7. 37. John 12. 44. John 3. 3<>.

Rom. 3. 28. Heb. 8. 10. And becaufe he rnuft make
him a People, that may entertain the Covenant, before
he can have a reciprocal from them , God gives a,
heart to believe to thofe that are his , that fo they may
enter into Covenant with God, John 6. 29. This is the

Trcrk^of God, that ye believe. Yerfe 37. All that the Father
giveth me^/haH come nr.to me. Verfe 6$. No man can come
ur.to me, except it be given of my Father ', EpheC 2. 8. This
is the putting of the Law in their Hearts, Heb. 8. 10.
And this part of God's Covenant is made rather for
us, than with us, even with and in Chrift, in whom
all the Promifes of God are Yea, and Amen , 2 Cor. i.
•20. For thefe Prcmifes are Eternal Promifes, an Eter
nal Covenant given to Chrift for the Eleft 5 even be
fore they had a Being , or could poflibly receive them :
On the part of the People of Chrift, there is likewife
a Covenant too, he hath given us Commandments of
Obedience, Johm$. I". Love one to another. Ibid. Verfe
34. If ye love me, keep wy Commandments^ John 14. I J.

>i. 23. Love to Chrift, Perfeverance, John 1 5-. p> 10.

Bringing

r86 Of the KjioMge of God, PART II.

Bringing forth Fruit , Ibid. 1 6. Doing Righteoufnefs,
i John 2. 29. Purifying our felves, i John 3. 3, 7. 9. 10.
Crucifying Aflfedtions and Lufts, Galat. j. 24, Zea
lous of Good Works, Tit. ^. 14. 3. 18. Thus God
out of his free Love, appoints us to Eternal Life in
Chrift, freely gives Chrift to be the purchace of it,
freely promifeth Life for us in him through Faith,
freely gives us Faith to come to him, which when it
is wrought, our Covenant again with God, is but to
return a .fruit of his own Grace. True Faith in Chrift,
cannot be without a fenfe of this Love of God > nor
.that without a return of Love to him again , nor that
without a Care to walk according to his Will, -for
if ye love we 5 ye mil keep wy Commandments : And yet

he is pleafed to accept and reward the work of his
own free Grace , as the return of us poor and weak
Men.

3. This Covenant was ordained in the hands of a
Mediator, Gal. 3. 19. Mofes alone came near the
Lord, and told the People all the words of the Lord,
and the People anfvvered with one Voice, All the
words which the Lord hath (aid, will we do, Exod. 24.
3. The Second Covenant ordained like wife in the
hands of a Mediator , even Chrift, Heb. 12. 24. ?ef*s

the Mediator of the New Covenant.

4. The firft Covenant Sealed with Blood, Exod. 24.

Si Mofes took^the blood, and fyr inkle d on the ptep/e , and
fald. Behold the blood of the Covenant : thus likewife Chrift

fealed the fecond Covenant with his Blood, Heb. 9.
14. And therefore called the Blood of the Covenant,
Heb. io. 29. The Blood of the everlafting Covenant,
Het. 13. 20. And the fprinkling of the Blood of Jefus
Chrift. i Pet. i. 2. and the Blood of fprinking. God in
his Wifdom took a fpecial care 5 and fet a fpecial value
upon the Blood even of Beafts, both in the Levidcal,
in the Law given to Noah, becaufe the Seal of

Life,

C H A p. VI. dni of our Selves. 187

Life , and therefore prohibited the ufe of it in any
thing below his own Service, Gen. 9. 4. Levit. 17. 14.
Yet in his Service injoyned to the Jews , all their Con-
fecrations , of Covenant , People , Priefts , Altars,
San&uary , Veffels , at once to prefigure the Sacrifice
of Chrift, and the deep dye of the gailt of Sin, .Heb. 9.

22. Without fhedding of Blood is no Remiffion. Heb, 13. 20.
The Blood of the Ever I ft ft ing Covenant.

5. In the Holy Veffels : The Ark.* a fpecial fign of
God's Prefence , therefore called the Glory of Ifr*e/,
i Sam. 4. 22. This called the Ark of the Covenant,
or the Ark of the Teftimony, Jof. ^. 1 4. Wherein was
placed the Teftimony, viz. The two Tables. Exod. 25-.
1 6. The Pot of Manna, and Aaron $ Rod 3 thefe being
for Teftimonials to their Pofterity of the Covenant,
Power , and Goodnefs of God. As in this Ark the
Covenant of God was placed , fo Chrift was the Ark
of the fecond Covenant , in whom it was made and
conferved , the receptacle of the fulnefs of the Mer
cies of God, Colsf. 1.19. For it f leafed the Father that m
him flyottld all Fulnefs dwell. Colof] 2. 3. In whom are
hid all the Treafures of Wifdom and Knowledge.

Over this Ark was placed the Mercy Seat, the only
place from which God appointed to meet with Afojes,
and from thence to difcover his Counfels to him,
Gen. 25. 17, 22. The only Seat of God's Mercy to
Mankind, is to be found in Chrift : And to this Fa-
brick of the Mercy Seat with Cherubims looking in
to it , is that expreilion of Peter touching the Myftery
of Chrift, i Pet. i. 22. Wkich things the Angels defre to
look^ into. And all this within the Veil : the greac
Covenant for the Redemption of Man, made from
Eternity, was within the Veil, before Chrift appeared
in the Fleili.

Thefe were placed within the Vc'.l, in the me ft holy
Place.

There

1 88 Of the Knowledge of Gody PART II.

There were three Rooms in the Tabernacle : i. The
moft Holy Place, wherein the Ark flood, and the
Mercy Seat over it , dividec^by the Veil from the reft
of the Tabernacle, Exod. 16. 33. Wherein the High
Prieft entered but once a year at the time of the fo-
lemn Atonement, Exod 30.10. Levit. 16.2.34. Heb. 9.7.
The next were the Sanftuary, wherein were the Golden
Akar of Incenfe placed before the Veil, Exod. 30. 6.
40. 26. The Golden Table, whereupon was fet the
Shew Bread, placed on the North fide of the Sanctuary,
ibid. Verfe 21. And the Golden Candleftick, placed
on the South fide of the Sanduary. Ibid. Verfe 24.
Then there was the Court of the Tabernacle, where
the Altar for Burnt-Offerings vvas placed. And by
the door of the Tabernacle, is intended without the
cfoor of the Tabernacle, which the rather appears, be-
caufe the Laver of Brafs was put between the Altar
and the door of the Congregation. And all thefe are
likewife fhadows of Chrift.

And becaufe we find the Veil to be exprefly called
the humane nature of Chrift, Heb. i o. 20. And there
fore at the death of Chrift the Veil rent, Afatth. 27. jr.
We may juftly conceive the Vejfe/s , that were contain
ed in the Sanctuary, to reprefent Chrift in the Bufineft
of his Mediatorfhip, which principally is applicable to
h;in as he was Man :

i. The Alt AY of Incenfe made of pure Gold , upon
which was to be offered a perpetual Incenfe before the
Lord throughout their Generations, Exod. 3. 8. And
this was placed before the Veil by the Ark and the
Mercy Seat , and a peculiar Incenfe to be ufed in it,
that no Man might make the like, Exod. 30. 38. This
doth clearly typifie the continual Interceffion of Chrift,
who ceafeth not to make Interceflion for us, Heb. 7. ^ 5-.
And no other Mediation but his muft be ufed, he is the
only Name. This imports that Prieftly Office of Chrift.

2. The

CHAP. VI. and of our Selves^ 189

2. The Table of Skew-Bread made alfo of pure Gold,
and a Crown of Gold round about, Exod. 15. 2;. And
Shew-bread fee upon the Table before God always,
importing as well that Regal Office of Chrift in his
Church, as that Fulnefsof all fpiritual Bleflings which
is in him : and therefore he doth not unufually flile
himfelf the Bread of Life , and the Bread that came
down from Heaven, John 6. 48. The magazine and
ftore of all Provisions for the Neceflities and Wants
of all that believe in him, Colof. 1.19. For It f leafed the
Father, that In him (hould all fulnefs dwell.

3. The Golden Candleflicl^ haying feven Branches,
whereon were feven Lamps, which were to give Light
in the Sandtuary, Exod ^ j. 37. This doth moft clear
ly typifie that Prophedck Office of Chrift , who was
the Light of Men, John 1.4. John 8. 12. And thefe
were the three great Utenfils of the Sanctuary , which
queftionlefs were fignificative of more than to be bare
Ornaments , otherwife there had not lain fo fpecial a

| charge upon Mofes, Exod. 25-. 40. to follow precifcly
his Pattern : and the rather \ve may colled thefe figni-

|fications of them, in refped: of the place where they
were fet, w*. not in the Holieft of all, the Type of
Heaven-, but in the Sandtuary, the Type of the Church,
thefe Offices principally relating to the Church. % Cor.

1 4 6. The ll^ht of the knowledge of the glory of God in the
face of Chrift.

To this we may add the Hoi} OyL, which was to
[fandifieall the Veflels, Priefts, and Tabernacle, Exod.
30.2 z,#r. This fignifying that Undipn of the Spirit of
[God, which, as in a fpecial meafure it was poured out
upon Chrift , who was anointed with the Oyl of
gladnefs above his Fellows, Heb. i. 9. fo the fame
anointing from above, is that which fan&ifies both
the Services and Perfons of his Church. And hence
|it is called pouring oat his Spine, SMs 2. 18. Shed
ding

190 Of the Knowledge of G0d, PART II.

ding on us his Spirit , Tit 3. 6. And the Spirit of Un-
ftion, i Jokn 2. 20. He which anointed us is God,
i\Cor. i. xi. ifthm.27. The anointing that teacheth
us all things, i John 3. 20. The Un&ion from the
Holy One.

Thefe were the Veffels within the San&uary : the
fpecial Veffels without were the Altar of Burnt-Offerings,
and the Laver placed between the Tent and the Altar,
Exed. 40. 29, 30.

The Altar of Burnt- Offerings i a Type of Chrift, Heb.
13. 10. The Alar of his Divine Nature, that fanfti-

fied the Offering, &c. Whatever tottcheth it ftwll be

holy, Exod. 29. 37. This Altar placed without the
Tabernacle in the Court of the Tabernacle, where all I (
the People came , typifying that univerfal Exhibition I h
of this Sacrifice to all , and that the initiation of every i
Man into the favour and prefence of God , was to be I a
through this Altar. God exhibited himfelf to the' n
Prieft and Mofes over the Mercy Seat , which was at ! ir
the door of the moft Holy, But to all the People th£ i cl
place of the manifestation of his prefence, was at the ft
door of the Tabernacle over this Altar , Exod. 29. 42, ~,

43. And there will I meet with the children of Ifrael : &

And the fuffering of Chrift without the Gate , was not ft
without fome Allufion to the placing of this Altar k
without the Tabernacle, Vide Heb. 13. 12. And as j Co
the fituation of the Altar, fo the Sacrifice upon this
Altar, no.t without a My fiery* for befides thofe many
Sacrifices , which were diverfified according to the fe-
veral natures of the Occafion , here was one Sacrifice
appropriate to this Altar, the continual Burnt-Offering,
a Lamb of the firft year in the Morning , a Lamb of
the firft year at Even, Exod. 29. 38. M/w£. *8. 3. And
the Spirit of Truth takes up this defchption of Chrift
more frequently than any, John i. 25?. Behold the Lamb
of God, that tftketh away the fins of the world, i Pet. i . > £; J

Redeemed \

CHAP. VI and of our Selves.

Redeemed with the precious blood of Ckrift^ as of A Lamb
without blemifh or fpot, Revel. 5. 6. The Lamb that TV**
flain^ &C. Revel. 13. 8. The Lamb /lain from the fottteLt-
tion of the world.

And between this Altar and 'the Sanduary flood
the Laver of Brafs ^ not only typifying the Sacramental
Initiation by Baptifm } but that Purity and Cleanfing,
that is required of all thofe that partake of this Altar
before they enter into the Sanctuary, ?oh* 3. ?. Except

k man be born of water and of the Spirit, he cannot enter int*

the kingdom of God: As the Blood of Chrift cleanfeth
from the Guiit of our Sin , fo it cleanfeth us from die
Power of our Sin, before we are to exped: an admiffi-
on into the Sanctuary : It was as well Water to cleanfe,
as Bloud to expiate.

6. The typifying of Chrift in the Priefthcod <jf Aaro*
and his Succeflors , High Priefts: Divers of the Cere-
monies , efpecially in the Confecration of them , were

eerly relative to their natural pollutions* and the
cleanfing of them, Hel>. 727. Offering Sacrifices firft
for their own Sins$ fuch was the Sin-offering, Levit. 9.
7. Levit. 8. '4. Others in reference to their fervice,
-and delignation thereunto , and exercife thereof, as,
rtheir wafliing with Water, Levit. 8. 6. Their anoint-

S w"ir'n f'ie holy Oyl. Aid. Verfe ii. The Ram of
Confecration. Ibid. Verfe n. Their refidence at the
door of the Tabernacle, fevendays. Ibid. Verfe 33.
And fome parts of his Garments : But diere were fome
things that in a fpecial manner were typical of Chritt.
i. The Breaft- plate of Aaron, bearing the Names of
die Children of Ifracl, called the Breaft-plate of Judge-
ment, Exod. 28. 29. And Aaron .(hall bear the Names
'«/ the Children ofjfrael in the Breaft-flate of judgment whe*
^e £cefk 'in*0 th* holy fiace^ for a, memorial before the Lord
f%ontinm!fy : importing not only the nearnefs of the
-Church, and redeenied-of Ghrift uato-him, but Bm

his

192 Of tbt Kjtowle&ge of God, PART IL

his continual prefenting of their Names, their Perfons,
in his Righteoufnefs before his Father.

2. The Plate of Gold upon the Mitre , engraven with,

Holinefs to the Lord, Exod. 28. 38. And it fly all be upon
Aaron's forehead , that Aaron may hear the iniquity of their
holy things , that they may he accepted before the Lord. As

our Perfons are accepted by God in the Righteoufnefs
of Chrift prefented for them to his Father^ fo our
Services are accepted in the ftrength of the fame Me
diation , Chrift prefenting our Prayers and Services to
his Father, difcharged of thofe Sins and Defers , with
which they are mingled as they come from us.

3. His Solemn Atonement , when he entred into the
Holy of Holies, Levit. 16. Wherein we fliall ob-
ferve,

i. A moft fpecial Reconfecration alriioft of all the
things incident to that Service before it was perform
ed : the Prieft was to make an Atonement for him-
felf by the Blood of the Bullock Verfe u. and for
the Altar, Verfe 18. which fignifie that Purification
of the Humane Nature of Chrift from all Sin Origi
nal and Adual 3 from all Sin even in his Concepti
on , that fo he might be a fit High Prieft. Htt. 7. 26.
For fitch a high frieft became us , whs is Holy , Harmlefs^
UM defiled , Separate from Sinners , and made higher than the

Heavens. The difference vyas this, Aaron, notwith-
flanding.his firft Confecration to his Office, needed
a h^\v Atonement when he entred into the Holy of
Holies, and exercifed that high Type of drift's Afcen-
fion and Interceffion : But Chrift, being once Con-
fecrate^ needed no new Confecration, Heb. 7. 28. For
the Law maketh men High Priefls which have infirmities9
but the Word of the Oath , which was face the Law , maketh
the Son, who is Cmfecrtded for evermore.

, 2.. This was to be done but once in the year. Some
fervices had frequertf iterations , but thole fpecial Ser*

CHAP. Vl. trul of ourselves.

. \\S '.r,

/ices , that were but once in the Year , were Types
thofe things that were ,to be' done ban once,
remembred yearly \ fuch wa's , the 'killing of the

T : Chnft by one Offering ' h<tth perfected them that
tire fanhified, Heb; 16. 14. '.

3. This great Atonement hot made but ty Blood,
Heb. 9. jr. Tlfe high Prieil entree! not without Blood,
Licit. 16. And' this Atonement was to be made
upon the Horns of the Attar; "Levlt. \6f 1 8. -w*. .The
polden Altar of Incenfe Exod. 30. IP. ' Hence Chrift
railed the Blo^d of fprinkling ,,, Hebr. 12. 24. The
Offering, thJit'Avas to be ufed'in this fokmn Atone
ment, for (b much as concerned the Sins of .the
People were two Goats , which were to be prefented
before the Lord rat the door of the Tabernacle,
Levlt. 16. 7. And Lots to be caft , one for the Lord,
he other for the Scape-Goat : the former was to be
he Sin-offering for the People, and his Blood to
e brought within the Veil-, Verfe 23. And the
ther was to bear the Iniquity of the Children of If-
ael , but to be fent into the Wildernefs. Ibid. Verf.
• i. Although in the Sacrifice of Chrift his 'Body
mly died , and his Soul efcaped , yet both were
mt one Sacrifice -7 he did bear our fins in both 5 his
ioul was heavy unto death , as well as his Body
:rucified 3 and as God had prepared him a Body in
>rder to this Sacrifice,! Heb. i©. 5-. So he made his
ioul an Offering for Sin, Ifa. f 3. io.

4. As after all this, the Prieft entred into the mod
•loly , and prefented this Blood of Reconciliation
>efore the Mercy Seat , and no Man was to be in
he Tabernacle when he goeth in, Levit. 16.17. So
thrift, having trodden alone the Wine-preis of his
Father's Wrath, Ifalab 63. 3. Is entred into the Holy
?lace , not made with Hands , now to appear in the

O prefence

1 94 Of the Knowledge of God, PART II.

prefence of God for us, Hetr. 9. 24. And as the
People did reprefentatively , by the^ Mediatour
Aarw , pafs into the Holieft, io our High Prieft
hath confecrated for us Accefs into the Holieft by
a new and living way, through .the Veil of his Flefh,
Hfbr. io. 20. Who, as he" is our Advocate with
the Father, jAn 2. i. To bear our Barnes before
him, as the High Prieft did the Names of Ifrael
to prefent his own Blood before the Father of Mer
cy , as the High Prieft did the Blood of the Sin-
Offering before the Mercy Seat} to bear the Ini^
quity of our holy things, as rhe High, Prieft did
upon his Forehead : fo likewife to prefent our Pray
ers to the Father, £phef. 2. 18. Through him
have ace eft by ove Sfirit ttnfo the Father ^ ^"j ^^

*^ ^,%i'

—

CHAR

CHAP* VIL and of our Selves. 195

CHAP. VII.

Of the Efficacy of the Satisfaction of Chrift 9 and
the Congruity of it to right Reafox,

TH U S for the fettling of our Minds in the Truth
of Chrift, we have confidered of thofe clear Pro
phecies and Types of Chrift in the Old Teftament :

We now come to COnfider fome Particulars concerning
this great wsri^ of our ReJempfttn.

1. Wherein confifts the Efficacy and Virtue of Chrift "s
Mediation and Sacrifice.

2. Ho* k was effected. Wherein we (hall confi-^
der,

I. His Satisfaction.

*. The Application of this Satisfaction, in reference
to rife Father , his Interceflion 3 in reference to us, his
Word, and Spirit.

3. The Effects and Confequents of it,
i. The Efficacy of this Satisfa6tiqn confifts in that
free Acceptance by God of this Sacrifice of Chrift, as
a Satisfaction for the Sins of his Elect , and to be the
price of the Inheritance thereby purchafed for them,
by an eternal Contract between j:he Father and the
Son : for otherwife it were impoflible of its own na
ture , fliat the Sacrifice of one could expiate for the
fin of another. The tenor of this great Covenant
between God and Chrift was that the Son fhould take
upon him Flefh , fliould fullfil the Law of our Crea
tion, fhould fuffer death , and rife again, and that Al
mighty God wculd accept this as the facisfaftion for the
(ins of the riskeous, and as the price of Eternal Life for

O * as

1 g6 Of the Knowledge of God, PART II.

as many as fliould believe in him : This is effectually
fee forth by the Word of Truth it felf , John 6. 37,

38, 39, 40. AIL that the Father glveth me Jball come unto
me , and him that cometh to me , / will in no wife caft out 5
for I came down from heaven not to do my own Will j hut the
will of him that fent we; and this is the Fathers will thdt
hath fent me , that of all which he hath given me , / fhould
lofe nothing , but (hould ralfe it up again at the laft day :
And this is the mil of him that fent me , that every one
which feeth the Son 5 and believeth on him , may have ever-
laft ing life , ar-d I will ralfe him tip at the laft d*y : It IS

the Will of God, which is nothing but the-'Accepca-

ton of God : I John 4. 10. He fent his Son to be the pro-
fltlxtlon 'for our fns : his fending was his Acceptation.
If a. '£3. Vo. When thoti {halt make his foul an offsrlng for

fn: there was the Acceptation of the Father: Again

On the Sort's p'!rt(: Pfal. 40. 6, 7. ' Bttrnt -offering and'fin-
ojfering haft thoti not required : then fald /, Loy I come. And

,the fame Wojxl of Trdth that rells us, John 3.1^.- ~That

God gave his oulj begotten Son, tells US again, John ic. 17,
T8. / lay down my life that I 'ww take it up agawi And
this fufception of Chiift and acceptation of God,
though we reprefenc it to our felves under ieveral No
tions, yec it was one 'indivisible and etenial -Gounfel

Of the Divine Majefty : 'A8s ^. 23. Him being delhereX,
by the determinate cwhfel and fure knowledge of God : And

this Purpofe and Counfel of his only the proceed of
his eternal and free Love: So God loved the world-.

John 3. l'£.' In this was manifefied the love of God towards

///, becwfc le fent , &c. But could the Pardon of
Man's Si-.i and his attaining of Happinefs be 'had at
no lower a rare? could not God have freely forgivert
the one, and given the other without this great mixing
of Heaven and Earth in this wonderful Myftery of the
Saaificeofthe.SonofGod?
As the original Refohuion of all the W^rks and

Counfels

CHAP. VII. and of our Selves. 197

Counfels of God muft be into his own good pleafure,

Ib efpecially of this : Efhef. J. >. He hath predefina-
ted w to the adoption of children by Jefas Chrift to hirst fe If ^
according to the good fie a fare ff his Will. Yet WC do

find fome Congrulty of Right Reafo* in this courfe of
Man's Redemption.

i. To magnifie to all the World the Glory of his
free Grace -r Ephef. i. 6. and to takeaway all poflibi-
lity of boafting in the fubjed of this Redemption :
£phef. 2. 8. By Grace are ye faved through Faith , and
that not of your felves } it is the gift of God , not of works,
left any man fhould boaft. i Cor. I. 29. That no flcfk

ould glory in his Defence. The Dependence that all
Creatures , efpecially Man , have upon the Creator,
both in their Being and Perfedion, doth moft juftly
and reafonably challenge from the reafonable Crea
ture, a free Retribution of Acknowledgment of his
Dependence upon the Goodnefs of God j and it is an
affedion of the greateft Congruity that is imaginable :
yet we fee how foon Man forgot that duty, and would
be independent upon his Lord. Now when Man had
concluded all his Pofterity under fin , then for God
freely to give fuch a Price of Redemption , as it ma
gnifies the Freenefs and Bounty of his Goodnefs , fo ic
doth ingage lapfed Man to the everlafting Acknow
ledgment of the Free Grace of God in reftoring him,
that fo God may^be all in all.

^. To magnifie the Exquifitenefs of his fyftice: In
that dreadful Proclamation of the Name of God,
Exod. 34. 6, 7. we find a ftrange mixture of his Mercy

and Juftice : Forgiving Iniquity, Tranfgrejfion and Sln^ and
that will by no means clear the guilty : and both parts e£

fential to his Name. Such a way then muft be for
Man's Reftoration that may evidence his Mercy in
pardoning, as well as his Juftice in punifhing Sin:
Chrift was made fin for us , W?o knew no fi* 5 that we

O 3 might

1 98 Of the I&owledge of God, PART IL

wight be made the ri^hteotifnefs of God in him , 2 Cor. £„

21. And being made Sin for us, was like wife made
a Curfe for us , Gate. 3,, 1 3. Here we have him par
doning Iniquity , Tranfgreilion , and fin of Men , and
yet not fparing his own Son when he bore the imputed
guilt of our fins.

3. To magnifie the glory of his wifdom. The ad
mirable Fabrick of the World fpeaks abundantly the
Wifdom of our Creators but all this was inferiour
and fubfervient unto this great Bufinefs: i Cor. \. 24.

Chrift the Power of God and the Wifdom of God: I Pet. i.

22. A Bufinefs for the inquiry and fpeculation of An4
gels, Efhef. 3. io. The manifold Wifdom of God:
the end of the Creation, Colof. i.\6. All things created
by him and for him, Colof. i. 20. to reconcile all things
to himfelf, whether they be things in Heaven, or
things in Earth Efkef. 1. 10. That he might gather
together in one all things in Chrift. The fum of this

Myftery we have , I Tim. 3. 16. God wanifeftcd in the
flefh jttftiped in the Spirit 3 feen of Angels , preached to
(he Gentiles, believed on in the world) received into glory.

Jn this great frame of Man's Redemption , we fee the
Counfel of God ftrangely executed , his ancient Pro-
mifes fulfilled , the Shadows and Types of the Law
unveiled , the breach of the righteous Law of God pir-
niilied, the Righteoufnefs thereof fulfilled, thejuftice
of God fatisfied, his Mercy glorified, his Creature par
doned , juftified, glorified 5 all thofe difficulties, intri
cacies, and confufions, which came into the world by
the fin of Man, extricated, ordered , and falved * the
even feeming Difippointments and pruftrations of the
Love of God to Man , and the glory of God in him,
improved to the higher manifeftation both of his Love
and Glory. This is the Lord's doing, and let it ever be
marvellous in our Eyes»

4- The

C H A P. VII. awl of our Selves. 199

4. The Congruity of it, even to that nature that is
in Man. The great God could have over-ruled his
Creature to his own Will by his own Power -, but he
rather chufeth to bring him up unto him by fuch
means as are congruous to the nature of his Creature,
and let in a fupernatural Light and Life by natural
jiieans and instruments. The Son of God takes upon
him Flefh , and in his Flefh reveals the way and means

of Life: I f»h» I. I. That which Was from the beginning^

which we have heard^ which VPS have feen with our eyes,

which we have looked upon , &c. In this Flelh he evi-
denceth his Love to Mankind , 'fuffers , dies for them.
As the Difcovery of the Truth by him was moft pro-*
portionable to our manner of Undemanding, fo was
that Love which he (hewed to us moft winning upon

Our Wills : In this is the love of God made manifeft , that
when we were enemies Chrift diedfor fts: Greater love than
this, fheweth no Man. Thus he winneth us with the
cords of Love , and maketh us willing in the day
of his Power , efpedally when this Light and Love is
carried home to the Heart with the ftrength of his
own powerful Spirit.

Man is a compounded Creature of Senfes, Pajlions,
and Spirit 5 and though his Excellence confift in the
latter , and to the higher Perfe&ion he attains , the
more (piritual he is 5 yet as he owes even the fer vice of
his more inferiour Faculties to his Lord , fo they were
not ufelefly placed in him , even in reference tq his
fupremeEnd; there is the Excefs, ufually Man is in
ordinate in the former, efpecially his Senfes, and that is
much evidenced by the proneneis of Man to Idolatry and

.fenfual Wor(hip,£W. 3*. i. Make us gods that may go
before us : this Malady the Wife God, that knows our
frame, doth not only cure with fevere Comminations
and Prohibitions, but diverts it : he gave the Jews
outward Sacrifices and Qbfervations i he hath given
_ 04 us

?OQ Of the'Kinowltdge of God, P A * T II,

us Chriftians his Image in his Son , to divert us from
Idolatry:, his Love aid Companion revealed even
in our own fleih , to take up our Affections 3 and
yet by thefe[ leads us up to a higher pitch, John 6. 63.
Even by fenfual Objefts- and Expreffions he leads up

to fpiritual : . it. is the. Spi'm. 'that quickens , the flefo profit-
efh nothing: the words rfhat Jfpeak unto yott^ they are Spirit,
and they are Life. And this is moft evident in the whole
Life of ChriJh for though he ft ill winds up his Audi
tors to the high and fpiritual conceptions, yet he is con
tented to ufe thofe motives that work upon the Senfes
and- Pafllons ; Miracles , * Tears , Parables , Importuni
ties, Signs, diverfity of Tongues, Vifions of Angels,
fenfual Convictions to Thorna*, Jehn zo. 27. Reach hither
thy finger , and behold my hands : and to all his Difciples,
Luke 24. 39. Behold my hands and my feet, that it is I wy

fe/f. Thw> although the Power^of God could have
wrought, his Work in his by an immediate hand, he
rather chufeth fuch Means as may bear Congruity with
the humane and reafonable Nature of his reafonable
Creatures, 3U?

CHAP,

C HA P. VIII. And, of our Selves. 201

CHAP. VIII.

Of the great Work of our Redemption, What* it is\
How effected ; and for whom.

NO W we come to confider the great Work it
felf of our Redemption by Chrift :

1. What it is?

2. How effefted ?

3. For whom?

4. How applyed?

5-. The Effeds wrought by it.

i. For the firft: Man, by his Sin incurred a Guilt
which bound him over, i. To a neceflity of lofing die
Favour and Prefence of God , which was to be at
tained and kept only by Obedience $ 2. Toaneceffity
of undergoing the wrath of God as the juft reward of
his Difobedience. That Redemption that we now
confider, muft fupply both thefe.

i. There muft be a deliverance from that Wrath,
which was juftly fentenced upon Man for his Difobe
dience : And becaufe it is impoffible that the Puniih-
ment could be removed , unlefs the Guilt were like-
wife removed , fome courfe muft be taken to remove
that Guilt : And becaufe the Guilt of any one Offence
doth everlaftingly difable that perfon , that hath con-
tradted it, to avoid or expiate it ^ and puts it wholly
and everlaftingly in the power of that Perfon that is
offended , to be judge of his own Satisfaction -, for if
it were imaginable, that an offender could for the

future

J202 Of the Knowledge of God, PART II.

foture as far out-a6t his Duty , as in his Offence he
came font of it, it is not conceptible to be fatisfaCto-
ry without the acceptation of him that is offended :
hence it is , that unlefs our offended Creator, to whom
we owe our Obedience to the utmoft extent of our
Beings , accept a Satisfaction for our Guilt , it is not
ppffible, nor imaginable, that the Guilt of any one
Sin can receive any Expiation. It is true, he mighc
have releafed it of his abfolute Power without any
.Satisfaction, but that he would not do, as is before
Ihewen 5 then that he accepted any Satisfaction it is
a wonder of Mercy, but that he {hould propound it
IhiHifelf , and fuch a Satisfaction as Chrift, and to ac
cept it 5 it is a Wonder of Wonders. And for this
reafon the foundation of our Redemption is ever at
tributed to the Love of God: I fohn 3. i. Behold what
manner of love the Father hath beftowed upon us. i John 4,
5?. In thts was manifefted the love of God towards us, becanfe
G&dftnt his only begotten Son Into the world^ that we might
live thr&ffgh him. z Cor. ?. 19. God was in Chrift re*
foaetfizg the world unto hiwfelf , not imputing their trefpaf-

fes to them : The very foundation of Man's Redem
ption from his Guilt and Puniihment by Chrift , was
the Love of God in fending , and accepting his Son s
Satisfaction.

x. But if we had only a Recniflion of our Guilt,
though that might have removed our Punilhment, it
had not cured our Lofs : therefore to fet Man right,
there muft not only be the removal of the Wrath of
God, which made us miferable, but his Favour and
Reconciliation , without which we could not be hap
py. And becaufe, though our Debt were paid , yes
Vv-e could never come to the Favour and Acceptance
of God , unlefs his Image , the Rule which he planted
in Man to attain Happinefs , were again reftored to
Man : and becaufe that is impoilible for us to do, we

by

C H A p. VIII. twi of OHY Selves. 20 3

by our Sin contracted Blindnefs as well as Guilt , and
Weaknefs as well as Blindnefs : and therefore as we
muft up to our Creator for Acceptation of Satisfaction
for our Guilt, fo we muft to him to provide our
Righteoufnefs. Though we had found Chrift Sin for
us, ^ Cor. 5. 21. and Chrift a Curfe for us, Gal. 3. 13.
before we could be delivered from our Curfe 5 fo had
we found that we had been ftill fhort of our Happi-
nefs, unlefs we had alfo found him as well our Righte
oufnefs as our Redemption, I Cor. \. 30. As well our
Victory, i Cor. 15. 57. as our Deliverer from the
Wrath to come, i Thef. i. 10. As well our Life,
0/0/^3.4. as our Deliverance from Death -, as well
our Purifier as our Redemption from Iniquity , Tit . ^.
14. as well our Peace, Efhef. %. 14. as our Price 3
as well the Price of our purchafed Inheritance , as
the Price of our Ranfom, i Cor. 6. 20. As well our
Tranflator into his own Kingdom as the Deliverer
from the power of Darknefs , Colof. 1. 13. And this,
as the former , we owe likewife in the original and
foundation of it to the free Love and Acceptation of
God , i Cor. i. 30. Chrift of God is made Righteouf
nefs, and therefore called the Righteoufnefs of God
by Faith, Phil. 3. 19. Without this free Love of
God , as ic is impoffible to imagine a Mediator be
tween God and Man , fo much more is it impoffible
to imagine how the Righteoufnefs of that Mediator
ftiould be the Righteoufnefs of a guilty finful Man :
Our Redemption and Salvation by Chrift hath its ori
ginal and ftrength from the free Love and Acceptation
of God.

^ 2. H<?w this Redemption and Salvation was imme
diately effected: which was thus : The Eternal Word
took upon him the Nature of Man in the unity of one
Perfon , and in our Nature did fulfil that Righteouf
nefs , which we were bound to'fulfil , and did under
take

204 Of the Knowledge of God, P A R T II.

take our Guilt , and underwent the Punifhment due to
that Guilt, which was accepted of God as the Satif-
faftion for the fins of the Eled, for the Remiffion
of their fins 5 and his Righteoufnefs accepted as the
Righteoufnefs of thofe , for whom he fo fatisfied $
whereby he did not only abolijh Death (the Gurfe
due to our fins ) but brought Life and Immortality to
light, 2 Tim. i. ID. This Truth we (hall fet down in
thefe feveral PoftUnt.

i That Chrift the Mediator was ferfeSt God, the
Eternal begotten Son of God, one Eternal Eflence
with the Father: His Name, If*. 9- 6. The mighty
God, the Everlafting Father : Matth. i. 23. Emma
nuel. Matth. 16. 1 6. Thou art Chrift the Son of the li
ving Ged, that great Confeffion of Peter aflerted by
Chrift himfelf: John I. 14. The Word was God, and the
Word was made Flefh : John 10. 30. I and the Father are
one : John 17. J. Glorifie me "with thy own felf , -with that •
glory which I had with thee before the -world was : John 14.
«j. /-:> that hath feen me hath feen the Father : I Tim. 3.
16. God manifeft in the flefly : I Tim. 6. 15. King of
kings , and Lord of lords : Heb. I. 3. The brightness of the
Father s glory, and the exprefs image of his ferfon : Colof.
i. 15, 16. The image of the invisible God by whom all
things were created and confift: Co/of. ^. 9. In him

divelleth a/I the fulncfs of the Godhead bodily : Phil. 2. 6.
Being In the form of God, thought it no robbery to be equal with

God: Afts 20. 28. Ye are redeemed with the Blood of
God : fohn $. 59. Before Abraham TV as I am : And thofe
fpeeches of our Saviour which feem to import an in
equality between the Father and the Son , are not to
be underftood in reference to this Nature of Chrift 5
but in reference to his Office of Mediator , or to his
Perfon.in reference to the Humane Nature: John 14.

28. Te would rejoyce^ becanfe I fay I go to wy Father , for
my Father Is greater than I: For 3S the Divine Nature

of

Crf'AP, VIII. and of our Selves. 205

of Chrift was never disjoyned from the Father , fo k
went not to him -7 cpnfequently ny Father Is greater than
/, :muft'be fpoken in reference to him under that Na
ture, whieh was, To go to the Father,

2. That Chrift was perfeft Man, confifting of a rea-
fonableSoul: Matth. z6, 38. MfSoul is exceeding, for-
rowful'j even unto death: and qf a humane Body , even
after his Refurre&ion : Luke ^4. $9. A fplrlt hath not
fie/k and 'bones, as ye fee we have: and this Humane

Nature fubjed to natural Paflions : he was forrowful,
hungry ? fenfible of pains and Heb. 4. ij. tempted in
all things- as we are, yet without fin: he was fubje&
ta-tbfe- Infirmities of our Nature, not to the Difteqi-
pers of our Nature. This Humane Nature he took of
the^Virgin Mary., and;fo was truly the Seed of Aw*-
hani:- But this by -a miraculous Procreation by the im
mediate Power of God, Matth. i. 20. and that with-
qiit the contagion orrguilt of any fin: As he did no
fin, nor guile was found in his mouth, i Pet. ^. zt. fo
he knew no fin, i Cor. 5. zi. And if he had had any
Guilt of his own , then he could not have been a fit
Sacrifice or Prieftfor us, i Pet. 1.1.9. A Lamb without

fpot or blemifll : Heh. j. ^6. For fuch a high'frleft became
its, who is holy, karmlefs, ttndeflleh &c.

3. That both thefe Natures were united in the Perfon
of Chrift our Mediator, yet without any confufion of
Natures, and the conjunction fo ftri6t, that in both
Natures he was but one Mediator. And hence it is,
that many of thofe things that were properly to be at
tributed to one Nature, and not, to the other, are
affirmed of the Perfon of Chrift , under the Notion
proper to the other Nature of Chrift: .(Afts 20. 28. )

Ye are redeemed with the blood of God : there the a6t of

the Humane Nature is attributed to the Perfon of
Chrift in the Notion of the Divine Nature : Again,
fyhn 3. 13. No man h,nh xfcended into Heaven, but he that

came

Of the Knowledge of Gei, P A n T II.
down from Heaven^ even the S$n of man, which is in

yet that Nature of the Son of man was not
then in Heaven .- But fo find is this perfonal Union,
that whatfoever is affirmed concerning one Nature,
may be affirmed of the whole Perfon of the Media
tor 5 but yet fo diftinft are the Natures that nothing
that is affirmed concerning one Nature can be affirmed
of the other Nature : the eternal Son of God dyed
for us, but the Deity of the Son of God dyed not :
Herein we therefore conclude,

%v That both Natures were united into one Perfon.

2. That both Natures thus united made up but one
Mediatour, and fo both Natures united into one Office,
as well as into one Perfon.

3. That notwithftanding the uniting of both Na
tures into one Perfon and Office, yet are there a<Ss or
things that properly belong to one Nature, which do
not belong to the other : thus the Father is faid to be
greater than the Son fob* 14. 18. in reference to his
humane Nature : Mark. 13. 31. But of that day and hour
knoweth no man, no not the Angels which are in Heaven, nei*
ther the Son, but the Father : For although the Natures

were united in one Perfon, yet it is not imaginable
that the fullnefs of the Divine Nature was communi
cated to the humane 5 for that were to make the hu
mane Nature of Chrift infinite, and not fo much affu-
ined unto as converted into the Divine Nature#nd then
it had been impoffible he could have fuflfered, or have
had any Eclipfe of the light of his Fathers Counte
nance, as he did in his bitter cry upon the Crofs 5 at
which time without all queftion there was not, nor
could be any intermiffipn of Communion between the
Divine Nature of Chrift and his Father : So in his fuf-
fering his humane Nature only fuffered.

4. Although the fufferings and adions of h'tf hu
mane Nature were not to be attributed to his Divine

Nature,

CHAP. VIII. And, of our Stives. 207

Nature, yet they are to be attributed to the whole
Perfon of Chrift 5 for the Union of both Natures in
one Perfon, added that invaluable value evea to die
fufferings and a&ions properly attributable to his hu
mane Nature: the man Chrift was the offering , but
the God Chrift was the Altar, that fandified that of
fer ing -, for had not the Divine Nature added that value
$o his Righteoufnefs and Death, it had been impoffi-
ble that it could be meritorious •, the Death of a ntoft
innocent Perfon may bring a Guilt upon them that ia-
flift it, not a merit for another unlefe, cloathed v-:dia
higher worth than Innocence.

4. That there was aNeceffity that Chrift ftiould
have both Natures, and both Natures thus united in
one Perfon : This includes three Neceflities.

i. The neceflity of an Humane Nature, Iris true,
that God could of his abfolute power have reftored
man without the intervention of any thing but his own
Will: but as in all his works he holds fuch acourfe,
as his Wifdom, Goodnefs, and Juftice are confpicu-
ous and legible, fo efpecially in this excellent work of
our Redemption there is an admirable order and con-
gruity in all the paffages of it.

The Children of Adam had a threefold Union in
him : a Spedfical Union, as being of the fame fpeci-
fical Nature with him ••> a Virtual Union, being all in
cluded in him 3 and a Reprefentative Union in that
great Covenant of Nature, which Adam made with
his Creator : and fo all partaked of the confequenccs
of his Difobedience : Death went over all, i Cor. i^.
4, 22. As in Adam nil die, fo in Chrift {ball all be. made

«Uut: There was therefore an Union of Natures be
tween the Redeemer and Redeemed, HA. *. itf, 17.

For verily he too!^ not on him the Nature of Angels, but tke
Seed of Abraham : wherefore it befoved him td be in all
like mt9 his £,,thrcn. fo;. There is likewife 3

Virtual

so8 Of the Knowledge of God, P A R f II.

Virtual and R-eprefentative Union between the Re
deemer and Redeemed : and this could not have been
without that Natural Union which wasbetweeh them,
though not merely by it, as {hall appear hereafter ;
hence Chrift and his Church one Body, &»». n. 5.
i Cor. 12. 1 2, 27. EpJsff. i. 23. Co/of. 2. i£. they grow
WiiwoJiini in all things, Efhef. 4. 13. By Virtue of
tfe Union it is that when Ghrift being made fin for us
was crucified, our Old man was crucified with him,
Rom. 6. 6. the fame Spirit that quickened Chrift quick-
eneth us to the fir ft Refurre&ion, Rem. 8. n. and to
the fecond Refurredion, i. Cor. if. 20. they are Sons
and Heirs of God by Virtue of this Union, Rom. 8. 17.
Gal. 4. 7. their Afflidions fill up the meafure of Chrift's
Afflidions, Colof. i. 24. and he reckons their fufferings
his, and Companions to them efteemed as done to
to him, Matth.2$.44. their Union to the Fa
ther is through their Union to him, which is one with
the Father, John 17. 22, 23. That they may be one^ as we
are oKt : / in them and they In me. Now though it is

certain, that this Union groweth by another means than
the bare conjundion of our Nature, yet here is the
congruity : Chrift is united unto us by our Nature,
we to him by his Spirit .• fo that the Unity of Nature
with us holds a congruity with that Union which was
between the firft Adam and us.

Again fuch was the Will .of God, that the Expia
tion of our Sins ihould not be without a Sacrifice,

Heb. 9. 22. Without floedihng of Bleodno remiffion : It Was

neceflary therefore that he fliould have a Body prepa
red him, which, .might be a Sacrifice for fin.

Again we fee in all the works of God, though- he
was at his Pleafure to interpofe his own immediate
Power, yet he ufeth means con- natural to the Subjeft
upon which he works: And hence it is, that our Re
deemer works upon all that is Rational in man : In

his

G ti A p. VIII. Ahd of our Selves.

his Teaching he taught convincingly, with found Rea-
fon -, in his Perfwafions with Tears, with Miracles,
with Promiies, with Threatnings, with a free laying
down of his Life for us, when we were Enemies :
jThefe could not be communicated in a way proportio
nable to our Nature, but from him that bore our Na
ture.

2. The necefflty of the Divine Nature : Qaeftion-
lefs the humane Nature of Chrift had as exad a re
gularity and innocence, as in the Creation was placed
in Ad*m •, but that could not be capable alone of a
Merit beyond it felf : there was a neceflity of a per-
fonal Dignity in Chrift, more than could be found in
the created Nature of man, to make his Righteoufnefs
and Sufferings meritorious for others 5 for it muft be a
Righteoufnefs more than commensurate to all the un-
righteoufnefs of Men, and a Satisfaction more than
commenfurate to all the Demerit of men : This had
been impoffible, if that Righteoufnefs and that Satis
faction had received their value from any thing below
the Divine Nature , hence is that Expreffion, Afts 20.

28. Take heed) &C. to feed the Church cf God, which be
hath pttrch'jfed with his own Blood.

And as it was necefl'ary in refpeft of his Righte-
oufiiefs and Satisfaction, fo in refpeft of the continu
ed Exigences of his people, Ephef. 2. i^. through him we
have accefs ly one Spirit unto the Father : He could not

be aperfed: Mediator unlefs he had a clear Acquain
tance with ail the Exigences of his people, unlefs he
coald be prefent with them in all their Fears, defpon-
dences, Temptations, and Neceflities •, which requires,
the co-exiftence of the Divine Nature.

5. We fiy that the Eternal word did in the appoin
ted time take flefh of the Virgin into the Unity of one
Perfon. This was that infinite Motion of the Love of
God, */*, Firft to become Man fo; us, and then to

P become

210 Of the Knowledge of God, PART II.

become Sin for us. The manner of the Incarnation
of Chrift we cannot difcover : every work of God is
paft our difcovery , much more this admirable work.
And by this Birth of Chrift he took upon him the
Nature of man, but not any Original or inherent Sin
or Guilt, becaufe by a miraculous Generation : the
very fubftance was purified, Lul^ i. 35-. that holy thing
which (hall be born of thee, &c. and this very Birth of
Chrift was part of his Satisfaction, becaufe part of his

Humiliation, Phil. 2.5. He made himfelf of no Reftttati-
c#, and tool^ upon him the form of a Servant y and was made
in the likenefs of Men^ Heb. 2.9. was made lower than the

Angels : So that in his Conception 'and Birth we find,
i. His Satisfaction •, 2. His Righteoufnefs.

6. We fay, The whole Life of Chrift, till his Paflion,
had thefe three parts in it, viz. Satisfaction by way of
Suffering $ ^. Satisfaction by way of Righteoufnefs •,
and 3. InftruCtion : and thefe three were the great
Ends of his Life.

i. for his Suffering part : Chrift, being born with
out Sin, and perfectly framed to the image of God,
could not in Juftice be liable to any of thofe confe-
quences that fell upon Adam or his pofterity by Sin, be
caufe every Affliction of what kind foever, is but are-
tarn upon the Creature of the Fruit of his obliquity :
therefore fince we have concluded him without Sin,
he could not be of himfelf meritorioufly obnoxious
to any thing that had the Nature of Puniihment in it 5
therefore we muft conclude, that thofe inconveniences
of his Life were Satisfactory. It is time thofe de
fects of humane Nature, which are not only confe-
quents of Sin, but have in them the Nature of Sin,
as diforder of Paflions, fell not upon Chrift, but fuch
as were merely confequents of Sin : Chrift did fufifei
in his Life j he became of no Reputation, and took
upon him the form of a Servant, Efhcf. ^. 7, SubjeCi
''

C H A p. VIII. and of our Selves. 211

to fcorns,the Carpenters Son, Matth. 14. 5 f. a Friend
to Publicans and Sinners, Math. 11.19. cafting out
Devils by Beelzebub Matth. n. 24. a Samaritan, and
having a Devil, ^8.48. a Friend to Publicans and
Sinners, Mattk. 11.19. fometimes ready 'to be ftoned,-
JW;* 8. 59. had not whereto lay his Head, Matth. 8. 20.
and all this meritorious, ^ Cor. 8. 9. for our fakes be
came poor, that we through his Poverty might be
made rich : tempted in the Wildernefs by the Devil.
And thefe Sufferings in the Life of Chrift, as they
were part of his Satisfaction, fo they are part of our

CJomfort, Heb. 2. 1 8. For that he hiwfelf hath faffered
being tempted^ he is able to fticcoxr them that are tempted,.
Heb. 4. i j. a High Prieft touched with the feeling of
our Infirmities : hence are thofe paflidnate Expreilions
of his CompaflTion even to his infirm Members, Ifa.

40. 1 1. He fh till gather the Lambs with his Arm, and carry
them in his Bofom^ and {hall gently lead thofe that are with
young. Ifa. 42. 3 . A brttifed Reed fhall he not break^ Ifa. 63^
9. In all their fflittions he WAS Affiitled, and the Angel
of his Prefence faved them. Mattb. 1.29, Corns unto
we, &C. for I am me ek^ and lowly of heart. , >y/

2. The fecond fereat End of ChriiVs incarnation
was that he might fulfil the Law and Will of God
as well in the Command, as in the Type, Matth. 5.19.

7 came not to deftroy the Law, but to fulfil it : For as it was

requifite that he lliould be free from Sin, fo it was
neceflary he (hould fulfil all Pvighteoufnefs : and as the
Imputation of our fins unto him, is that which clean-
feth us from the Guilt of our fin, fo the impueation of
this Righteouthefs unto us is that which makes our
Perfons accepted in the fight of God : hence he is

called, The Lord of bight sou faefs, jer. 23. 6. And Chriit

of God is made unto us Righteoufnefs, as well as Re
demption, i Cor. 1.30. Grace reigned through Righ
teoufnefs by Chriit Jcfus, Rom. 5. -LI. and the impuia-

P * tion

212 Of the Knowledge of God, PART II.
tion of this Righteoufnefs is that which perfeds our

Peace with God, Rom. 5-. I . By the Righteoufnefs of one
the free Gift came upon all to fvftification, Rom. 5. 18,

And thus, though it were the Rightepufnefs of ch<
humane Nature, yet it is called the Righteoufnefs 01
God by Faith, Phil. 3. 9. And this Righteoufnefs of
Chrift. was that exad Conformity to the Will of
God, in which God was well pleafed with us, as well
as him. Now it was impoffible for any to fulfil that
Righteoufnefs, which was the Righteoufnefs of ^ra-
'tonal and humane Nature 3 but he that had a rational
and humane Nature ;• as the Righteoufnefs of any
thing below the humane Nature, bears not a propor
tion to the Righteoufnefs of a humane Nature, fuch
are the Regularities of the fenfitive and vegetative
Nature 3 fo the Righteoufnefs of any Nature above
the humane Nature could not be furtable for
us: Thus the Righteoufnefs of an Angelical Nature,
is not proportionable to the exigence of our Natures \
the Law which was given to our Natures cannot
fquare with theirs , for that Law was fitted to our
whole Compojjttfm •, therefore it was neceffiry for Chrift
to fulfil fuch aRighteoufifefs as might hold propor
tion to thofe for whom it was intended, and this could
be no other than that Righteoufnefs which muft be
performed in the Life of an humane Nature.

3. The third great work of ChriiVs Life was for
an inftrudion and that double :

j. Of Example: In thofe feveral Vertues that are
proper for the humane Nature 3 efpecially in Meek-
Iiels, Adatth. 11.29. Learn of me, for lam week^ : In Hu
mility and Obedience, Fhll. ^. 5. Let the fame wind be
• in you as was in Chrift, -who being, &C. humbled him-
felf and became obedient : Forgetfulnefs of Injuries, Colof.
3.13, Forgiving one another, even as thrift forgave you:
Patience in fullering, I Pet. 1.21. For even hereunto

art

CHAP. VIII. and of our Selves. 21 }

are ye called, becaufe Chrift alfo fujfered for #/ , leaving us
an Example that ye fhottld follow his Example, who when he
was reviled, &c. And this conformity to the Pra&i-
cal part of Chrift's Life is called the Mind of Chrift,
i Pet. 4. i . The following of Chrift , i Cor. 1 1 . i .

The Life of Chrift, 2 Cor. 4. 1 1. That the Life of Chrift
Jeffis might be made manlfeft in our mortal Flcfh : The
being changed into his Image, 2 Cor. 3. 1 8. The grow
ing up into him in all things, even to the meafure of
the Stature of his fulnefs, £phef. 4. i •$, i j. Now this
Exemplary Life could not be given us, but in our own
Nature, and yet without it we had been without a
moft rational means of pleafing God, and fo arriving
at our Happinefs : the. Pattern of the Tabernacle, that
Mofes faw in the Mount, was of as great ufe to him
in framing it as the particular Diftamina, concerning
it.

2. Of Do&rin: The Will of God concerning man
was in eflfed obliterated , Partly , by the corruption
and decay of our Nature by fin -, Partly, by the juft
Judgment of God in withdrawing himfelf and that
ight which Man had abufed : And as in the Principles
of Truth, man became defective, fo in the Principles

of Practice, Rom. r. ^\,^6t God gave them up to vile

ctions ; infomtich that among the very Jews who
iad the very Counfels of God among them, the very
Principles of their known Laws were adulterated and
corrupted. Now for this purpofe was Chrift born,
as he teftifies of himfelf, John 1 8. 37. To this end was

I born, and for this end came 1 i'/ito the World, that I fhould
bear Witness unto the Truth 5 and as lie was the Light of

the World, as he affirms of himfelf, i Jolm^. 12. fo
he was furnifht with a Dodtrin from God, John 7. 1 6.

JMy Doffrin is not mlne^ but his that fcnt me, John 7. 16.

and with a Power of delivery beyond the Power of

a mere Man, John 7.46. Never man /pake like this mavr

P 3 and

214 Of the Knowledge of God, PART IL

and Matth. 7. 29. He taught as one having Authority y and
not as the Scribes.

And thus we may obferve, that although the great
God could have taught by a Miracle by his abfolute
power , yet he choofeth to reveal his truth to his
Creature by means appofite to our Nature : the Son
of God cloaths himfelf with Fleili and Blood , and
teaches Man- the way to his Happinefs, as one Man
teacheth another , though we muft not exclude that
powerful Co-operation of his mighty Spirit, that ftrikes
upon our Spirits, even when his Word ftrikes upon our
Ears, And herein the Pharifees fpoke truth even a-
gainft their own Wills, Matth. ^^. ^6. Thou teachefi.
the way of €cd in Truth. For God in thefe laft times
hath fpoken to us by his Son, Heb. i. 2. and reveal
ed unto us the whole Counfel and Will of his Fatehr
concerning us : For he fpoke not of himfelf, but the
Father which fent him gave him Commandment what
he (hpuld fay, 7^12.49. And that this Doftrinof
his might receive a Teftimonial from Heaven it was
confirmed with Miracles, and with fuffrages from Hea
ven, John 12.30. This Velce came not becaufe of we ^ but.
for ymr fakes. Now among divers Particulars of the

"Dottrin of chrift* we may obferve thefe great Mafter-
pieces.

1. Inftruding us, that there is a higher end for the
Sons of Men to arrive unto than temporal Felicity in
this Life,^.Bleflednefs exprefs'd in thofe feveral Ex*
preflions of his, Matth. 5-. 3, 4. &c. The Kingdom of
Heaven, Comfort, Fulnefs, fight of God, &c. And in
order to this great Dodlrin are thofe feveral Doftrines
of the Refurrcdion, the laft Judgment, the Immortali
ty of the Soul 3 truths tliat the whole World either
never knew, or had forgotten, or doubted.

2. Inftrudting in th£ true Way to attain this Bleffed-
nefs, teaching us that Righteoufnefs accepted of God

confifts

CHAP, VIII. And of our Selves. 215

:onfifts not in meer outward obfervations, but in the

integrity and fincerity of the Heart , and hereby rubs

off all thofe falfe glofles that the formalleft of Men

had put upon the Law of God : teaches that the Love

of God is the fulfilling of God's Commandments 5

and the reafon is, becaufe this Love of God, if it be

incere , will ingage the whole Man to the exaft Ob-

ervance of what he requires •, thofe abftrufe practical

Truths of Depending upon God's Providence, Self-

denyal , Loving our Enemies, Rejoycihg in Affliction,

all flowing from the high Point of the Love of God:

his is the Law of Chrift, Gal. 6. ^.

3. In revealing that which is the only Means to
attain the two former , even that great Myftery of the

ofpel , that was hid with God in Chrift : A Man
might rove at the two former, though the World had
almoft loft them both 5 but this latter was a myftery,
that the Angels themfelves knew not: i Cor. 2. 16.

o hath kyown the Mind of the Lord, that he may inftrtifl:
nm ? But we have the mind of Chrift : which contains
the whole Counfel of God touching Man : this is that
which PAUL calls all the Counfel of God. Attsis. 27.
and Truth it felf hath given us the Breviary of it :

hhn 6. 40. This is the tvill of him that fent me , that every
one that feeth the Son and believeth on him , may have ever-
la ft ing life , and I will raife him ftp at the la ft day : Thefe

great Truths of fo great Concernment to the Children
of Men, yet fo far remov'd from their Underftanding,
were the third Bufinefs of the Life of Chrift.
^ 7- That Chrift, bearing the fins of his People, did
fiiffer the wrath of God for the Remiflipn of their fins.
The Offerings of Chrift did only befal his Humane Na
ture, for his Divine Nature was impaflible-, yet in
refpeft of that ftrid union of both Natures in one
Perfon^ they received a value from that divine and
jmpaffible Nature : for the union of both Natures in

P 4 one

2 i 6 Of the Knowledge of God, P A R T II. I

one Perfon, though it did not communicate the Con
ditions of either Nature to the other, did communicate f
the conditions of either Nature to the fame Perfon, as z
is before (hewn, d
This Suffering of Chrift had thefe feveral Attributions, t
i . It was a Voluntary Suffering, and yet not without I
a Neceflity : The Suffering was Voluntary, even in /
refpeft of his Humane Nature, yet Obediential to h
the Counfel and Purpofe of God, Mattb. 17.21. he 6
muft go and 'fuffer. Luke 24 ^6. Ought not Chrift to \

have fuffercd thefe things? Adts 2. 23. Him being deli- f

vercd ky the determinate conn/el and fore-knowledge of God : \

Yet was this moft Voluntary in Chrift : Voluntary iq }

the original undertaking of this Work, in that Eternal \\

Sufception by the Eternal Word $ Voluntary in the i

difcharge of that Undertaking in the Humane Na- m

ture , the Humane Nature of Cbrift purfiiing and fol- a

lowing the "will of Eternity : Luke 12. 50. / have a o

btytifm to le 6afti**d withal , and how am / flraltned till (

it be afcompllfied f And even when the Humane Na- (

tare did according to the Law of Nature, fhrink from n

its own diflblutibn , yet he prefently correfts that na- a

tural Paffion : John 12. 27. Father, fave me from this r«

Itour : But for this caufe came I to this hour. Father, glo- ^

rifle thy Name. Matth, 26. 39. Q my Father , if it he ^

fojjibhj let this cup fafs from me : neverthelefs, not as I will, j(

but as thou wilt : whiles his Humanity trembles and ^
ftartles at the Bufinefs he goes about 5 yet his Love to
his Church, his Obedience to his Father, his Faithfulnefs
to his Undertaking, breaks through that natural re-
lu&ance,1 Now the Voluntarinefs , yet obedience of
Chrift's fuftering, both corififteht, appears , foh. 10. i j.
k foh. 3. 16. I lay dr&n my life for wy fheep.' No man ta~
keth it from me , but I lay it down of my fe/f : yet Ifa. ^3.
6, 1 o, j4ll we like fheep have gone aftray, arid the Lord hath
'laid en him the iniquity of its' all ?' if fl&afed the Lord to

C H A p. VIII. and of our Selves. 2 1 7

brxife him : when thou {halt wake his foul an offering for fin*

Pfal. 2. 7, 8. As he made himfelf of no reputation,
and humbled himfelf, fo he became obedient to

deatfc Titus z. 14. He gave himfelf for us, that he
might redeem us from fill iniquity : yet John 3. 16. God fo
loved the world , that he gave his only begotten Son, &C.
Again, I John 4. 9. Herein perceive we the love of God,
lecaufe he laid down his life for us : Yet Fom. 8. 32. He
fpared not his own Son , but delivered him up for us all.
I John 4* 9» God, fent his Son to be the propitiation for sur
fins. Pfal. 40. 7. Then faid /, lo, I cowe : yet he came

not without a Million : / delight to do thy will, O my God.

The fum of all then is, the Love of God to Mankind
was the abfolute and original foundation of our Re
demption : the fame aft of this Love propofed and
undertook the Redemption of Mankind voluntarily
and freely in this way contrived by the Eternal Wif-
domand Goonfel of God: The Humane Nature of
Chrift in exaft and voluntary fubmilljon unto this
Counfel performed it : If it had been Voluntary and
not in Conformity to the Will of God , vvhofe Will
could be the only meafure of his Satisfaction, it could
• never have been fatisfa&ory : And if it had been
meerly Paffive , it could not have been an Obedi
ence, which requires a free Submiffion and Conformity
to the Will of him that injoyns, without which it could
never be meritorious.

2. It was a Meritorious and Expiatory Suffering 5 for
by that Eternal Covenant between the Father and the
Son , he was to bear the fins of his Eledt , and under
that Condition, it was neceflary that he ihpuld fuffer
for them : It was the Love of the Father to accept of
Chrift to bear the fins of the People^ and it was his
Juftice that difclofed his Anger againft Sin , although
fiis Son did but represent the (inner , and yet the merit
pf this Suffering hath its ftrength from the free accepta
tion

2i8 Of the Knowledge of Gody PART II.

tion of his Father, according to his Eternal Covenant
with his Son.

3. From hence it follows , that it is a Tnll and Per-
fe& Satisfaction. The reafon is , becaufe the meafure
of the Satisfaction is the Acceptation of the offended
God : for it appears before , that there can be no other
Meafare or Rule to him but his own Will, though that
be a moft Juft Will. Now that God was fully fatif-
fied and pleafed in Chrift , we have the Teftimony

of Angels : Luke 2. 14. On earth peace 3 good mil to men :
Of Chrift, 7^17.4. when by way of Anticipation,

he faith , I have finifhed the work, that thou gave ft me to do :

which he fully perfected , when John 19. 30. he faid,
Jtispnifhed: By the eternal Father , by a voice from

<*-> Heaven, Afatth. 3.17. This is my beloved Son 5 in whom
J am well f leafed : By the Spirit of Truth, Heh. IO. 14.
By one offering he hath perfected for ever them that be fantti-

fied. And from the fufficiency of this fatisfa&ion doth
arife that affurance in which the Apoftle glories, Rom. 8.

33. Who fh all lay any thing to the charge of Go£s EleR^ &C.

it is Chrift that died : And hence called the Author and
Finifher of our Faith, Het>. iz. 2.

4. It was an Vniverfal Suffering : The fin of Man
had an univerfal Contagion both upon his Body and
Soul 5 and an univerfal Guilt , and confequently an
univerfal Curfe went over both his Soul and Body 5 In

the day that thou eateft^ thoti fhalt die the death. This death

extended to his Body and Soul, and the whole.O^o-
fitftm, his very Life was mingled with Death 3 both
in Senfe and Expectation. And anfwerable to the ex
tent of this Contagion , Guilt , and Curfe , was the
extent of Chrift's Satisfaction 5 who was figured by
the firft 4dam: Rom. 5-. 14. His Life was mingled
with Pain: Jfa. ^3. A Man of forrows, and acquaint
ed with grief: in his Body he fuffered a curfed and
a painful Death : and though the nailing to the Crofs

was

CHAP. VIII. wl of our Selves. 219

was not fufficient naturally to have made a feparatien
of the Body and Soul, no more than of the two
Thieves, yet he had thofe other Concurrences to his
diflblution that they had not , viz. the bearing of his
Crofs, John 19. 17. His fcourging , and Crown of
Thorns : Matt. 2 7. 26,29. But efpecially the fuffering of
his Soul: the very anticipation of this fuffering made
him even to fhrink at it, John 12. 27. Nw Is my foul

troubled, : what (hall I fay ? Father , fave me from this hour.

And this, like the Trumpet upon Sinai , waxed louder
and louder , till his very diffolution ••> witnefs his af
firmation. : In the Garden of Gethfemane, Matth. 26. 28.

My fottl is exceeding forrovpful even unto death : and that

aftoniihing Cry of the Son of God upon the Crofs,
Matth. 27. 46. My God, my God^ why haft thou forfaken
we ? His forrow and the fuffering of his Soul in the
Garden , that was fo ftrange , as to caufe a fweat of
Blood, had been enough, without the interpolation
of any outward force, to have caufed his diffolution,
for it was a forrow unto death , had not God fupport-
ed his Humane Nature with a fupernatural aid, Luk(.^^.

43. An angel from heaven ftrengthened him : and when

the Divine Difpenfation withdrew that extraordinary

fupply, he died : Matth. 27. 5-0. He cried with a load
voice, and gave up the ghoft : If it be asked , What was

the caufe of this extremity of fuffering in the Soul of
Chrift: we fay, as he willingly took upon him to
ftand in our room to bear our fins , and to become Sin
for us •, fo he felt the wrath of God againft that fin,
which he by way of imputation did bear : as he bare
our fins in his ovyn Body on the Tree, i Pet. z. 24.
and God laid on him the iniquity of us all : and as he
was made fin for us, 2 Cor. >-. 21. fo he trode the
wine-prefs of his Fathers wrath for that time, Jfa. 6$.
3. and was made a Curfe for that Sin. The Guilt
that he had was not inherent but imputed , but the

fenfe

220 Of the Knowledge of God, PART II.

fenfe of that wrath of God again ft Sin, was not im
puted, but real and inherent. If it be inquired, How
could fuch a fenfe of the wrath of God be confident
with that union that was between his Natures in one
Perfon ? fuch Knowledge is too wonderful for me :
Neverthelefs thus far we may fay , that as in the
higheft extremity of the fuffering of his Soul , there
was no interruption of that ftrid: Union between the
Humane and Divine Nature, yet fo it pleafed God to
order this great Work, that the aftual communica
tion of the prefence of the Divine Nature, was to the
fenfe of the Humane Nature eclipfed 5 the Sun ftill
remained in the Firmament, yet the Light thereof
Eclipfed at the time of the death of Chritt, Matth. 27.
4>. to fhadow to us that interruption of Vifion which
ivas in our Redeemer •> that fo his Soul might be made
an Offering for Sin , as well as his Body : If it be in
quired , How it came to pafs, that a perpetual Punilh-
inent due to Man > was expiated by a temporary fuf
fering of Chrift? we anfwer, Man's fuffering muft
needs be perpetual , becaufe it could never be fatisfa-
(3ory> Afatth. j. 26. Tkon {halt not come out, till thou
ftjep the uttermoft farthing : But Chrift's fuffering was

fatisfe&ory , and the fatisfa&ion being made , the fuf
fering could not continue : i. It was a Voluntary Suf
fering. 2. An Innocent Suffering. 3. A Suffering
of the Son of God. 4. An Accepted Satisfaction by
the offended God.

8. That Chrift, haying fuffered death, did arife
again from death the third day. This was that which
the Prophet David foretold of Chrift, Pf*l. 16.10.
Thou wilt not leave my foul in grave : by I fa. 5" 3. i o. When
thoft fhalt make his foul an offering for fin, &C. He /hall
frolong his days, he foall divide the fpoll with tke ftrong, be- <
cattfe he poured out his foul unto death : prefigured by Jonah*

and fo expounded by Chrift himfelf , Matth. i ^. 40. ;

and '

CHAP. VIII. And of our Selves. 221

and predicted by himfelf, Matth. 20. 1 3. And the third
day fhall rife again : attefted by an Angel, Mattk. 28. 6.
He is rifen, AS he fad. And this Truth was that which
was the great Means of Converfion , and therefore
received the greateft oppofition of Devils and^Men,
AEts 2. 24. Atts 4. 10. 33. Atts f . 30. And as it was
the greateft Caution of the High Prieft, if it had been
poflible , to falfifie the Prediction of Chrift concern
ing his Refurre&ion, Matth. 27. 63, 64. So this was
the Truth that they moft perfecuted, Afts 2 j. 19. And
being a Truth of that great concernment , was moft
evidenced by the Evangelifts and Apoftles, whofe
Bufinefs it was to be WitnefTes of the Refurreftion,
Atts i. 22. i Cor. 15-. per tot urn t, for by this he was
declared to be the Son of God with Power, Rom. 1.4.
And this Refarre£tion of Chrift, muft of neceffity fol
low his Satisfaction : he had taken upon him our Sin,
and therefore muft undergo the Wages due unto it?
f /*. Death : in the very inftant of his Death he haa
compleated his Sacrifice and Satisfa&ion, when he faid
upon the Crofs , It is fimfied, John 19. 30. Yet as it
was necefTary for him to lie under Death fo loiig as
might convince the Reality of it, foit was imponible
for him to lie longer: the Debt was paid, and he could
be no longer ^detained Prifoner, Atts ^. 24. whom 6W
hath ralfed tf]> , haying loofed the fains of death , hccaufe it
was not poflible he (bould he holden of it. And this Refill'-

red:ion of Chrift , as it was by the Power of God,
2 Cor. 1 3. 4. He livethby the Power of God, Efkef. i.
19. The working of his mighty Power, or by the
Eternal Spirit, Rom. 8. n. The Spirit of him that rai-
fed up Jefus from the dead , fo it was the effeft of his
Juftice , the Price of Man's Redemption b?ing paid,
he was now by the Eternal Covenant of God to prp-
long his days. And hence he is faid to be juftified m
the Spirit, i Tim. 3. 16. Even that Spirit, that raifeJ

• him

222 Of the Knowledge of God, PART IL

him up from the dead, did at the fame time proclaim
the cpmpleatnefs of his Satisfaction, and juftifiethe
fulfilling of his Undertaking. If Chrift had not rifen,
there had of neceflity followed thefe two Confe-
quences , either of which had left us in as bad cafe as
he found us.

i. It had been then impoflible, that his Death had
been a fufficient Sacrifice. If he had been detained
under Death , the Guilt had ftill continued undifchar-

ged. And hence , I Cor. i J. 17. If Chrlfl bt not raifed,
your faith is vain , ye are yet In your fins. As if he fhould
have faid , If there be no Satisfaction made for your
Sins, ye are ftill in them --, If Chrift be detained under
Death,it is evident?the Satisfaction is not made 5 for the
Curfe of the Law continues undischarged , and confe-
quently the Guilt continues unacquitted : and hence
Chrift's Sacrifice \* as juftified by his RefurreCtion , fo

are we. Rom. 4. 2£. Who TV as delivered for our offences j
and ralfed again for our justification. And this Refur-
redion of Chrift was his Victory over Guik,and Death,
and Hell, i Cor. 15. 57. The' Victory given through
Chrift. Colof.2. 15. Having fpoiled Principalities and
Powers, he then made a (hew of them openly.
^ 2. It had been impoffible^ that the Members of
Chrift could have the benefir,either of the firft or fecond
RefurreCtion : for by reafon of that Union with their
Head they partake of allthofe conditions whereof their
head participates : Crucified with him, GW.z.zo. Dead
to fin, and baried with him, Rom. 6. 3,6,8. Live
with h\m,GaUt. ^. 20. Rife together with him to new-
nefs of Life, Rom. 6.4. Rom. 8. 11, 12. Planted unto
the likenefs of his RefurreCtion, Rom. 6. $ . Afcended
with him, Ephef. ^. 6. and (hall rife again to eternal
Happinefs, by virtue only of his RefuKreCtion, i Cor.i$<
14.

* Thas

CHAP. VIII. and of our Selves. 225

9. ThatChrift after his Refurredion did Afcend u?
into Heaven, where his humane Nature is cloathed with
Power and Glory, and Immortality. The Death of
our Saviour was attefted by his three days keeping
his Grave: and the Refurredion was attefted by all
the Evidences that incredulity it felf could require for
fatisfadion, becaufe the matter of the greateft difficul
ty to believe, and which being admitted made the
whole truth concerning him eafily credible.Therefore for
the clearing of this truth, as he fpent forty days to
conquer the Temptations of the Devil in the Wilder-
nefs, fo he fp^ent forty days after his Refurredion to fub-
due the infidelity of mankind to the belief thereof ,*
And during that time ufed all the fenfible Convidions
that might be for the confirming of their belief, that
the very Body of Chrift re-afliimed his Soul and Life,
i. The Body removed out of the Sepulchre, Lu\e 24.5-.

Why feek^ ye the Living among the' Dead"? z. He ap
peared unto them, and becaufe thofe appearances were
accompanied with fome Circumftances that., might
breed jealoufie that it was a finer fubftance than a Bo
dy, as his fudden vanifhing out of their fight, Luke
24.31. His fudden preferring of himfelf among them
when the Doo^swere (hut, Luke 24. 36. fohmo. 19-
Yet to convince that fufpicion,he exhibits his hands and
his fide , eats with them, converfes with them about
forty days, Atts. i. 3. The Body of Chrift, being by
the power of God made of an Angelical, though not
fpiritual fubftance, is taken up into Heaven, Mark, i tf.
1 9. Luke 24. 5-7. A&s 16. 9. where he fits at the right
hand of Glory, s&s 3. 21. Heb. 10. 12. Ueb. 12. 2.
This was that which was figured by the High Prieft's

* entring into the Holy of Holies, Heb. 9. 24. and ex-
; tended to the very whole humane Nature of Chrift :

the fame thatafcended is he that defcended, Ephef. 4.9.

• This was the faying of Chrift himfelf, JW^zo.i/. lam

not

224 Of the Kjiowte&ge of God, PART IL

not yet afcended to my Father : but go tell my Brethren, 1
often A unto my Father and your Father, &C. And this IS

that that our Saviour fo often inculcates, That the Son
of Man fhall come in his Glory, &c. Mattk. 15.31.
Matth. 26. 64. Toinfinuate that that very humane Na
ture, by which he is denominated Man, (hould conti
nue in immortality, and appear the laft day for the
judgment of the World. And as by the power of
God Man in his purity had been perpetuated to im
mortality, and fo he fhall be in his Refurredion, fo by
the power of God the Life of Chrift's humane Na
ture ^fhall be perpetuated to everlafting, 20.13.4.
He liveth by the power of God. And this Body of
Chrift, as it is filled kwith immortality, fo ic is filled
with Glory, we (hall be made like unto his glorious
Body, PR 3. 21.

10. That Chrift having perfected the work of Man's
redemption, and afcended into Heaven exercifeth a
threefold office for the benefit of his Church and
People.

1. Of Power of Dominion. This was that Inaugu
ration of Chrift in his Kingdom, PfaL i'io. i. Sit thou
at my right Hand, Ifaiah >3. 10. Therefore will 1 divide
him a Portion with the great, &C. focafffe he hath poured

cut his Soul unto Death. And therefore after his Refur-
re&ion he tells his Difciples, M*ttk. 28. 18. That all
power is given him both in Heaven and in Earth, and
is that which is fo often called his fitting at the right
hand of his Father, £phf.i.2o. and his making both
Lord and Chrift, Afts 2. $6. And this Kingdom, Do
minion and Power of Chrift (hall continue until the
end, when he rtiall deliver up the Kingdom to his Fa
ther, that God may be all in all, i Cor. i j. 24, 27.

2. The Communication of his Spirit : The Power of

the Spirit of God is in all his Creatures, and elpecially
in Men 5 aad all Creatures in their actings are but in-

ftrumencal

CHAP". VIII. and of our Selves. ii<*

ftrumental to the Spirit of God : But by Chrift the
Power of that Spirit is communicated in a more fpe-
cial and peculiar way -, and is that very Power where
by their A&s and Motions to eternity are aded, and
was not communicated in that perfection till after
Chrift's Afcenfion, John 16.7. If I go not away, the
Comforter will not come. This Spirit of Chrift is a Spi
rit of Illumination and Jnftruaion, fohn 14. 26. The

Comforter^ which is the Holy Ghoftj whom the Father wilt
fend in my Name, he (ball teach you all things , I Joh. 2.27*
Tht anointing which is from above teacheth yon all things y

a Spirit of Convidion and Redargution, fob* 16. 8. a
Spirit of Renovation and Cleanling, Tit. 3. j. a Spirit
of Strength, Ephefi 3. 1 6.^trtn£thned with his might by

his Spirit, a Spirit of Ailcrance, Ephef. 1.13. Sealed
with the Holy Spirit of Promife, a Spirit of quickening,
RQM.S. IT. quickned by his Spirit, that dwelleth in
you j a Spirit of Adoption and Atteftatidn, Rbm.i S.i ^
16. We have received the Spirit of Adoption ^ a Spi
rit of Supplication and Interceflion, Rom. 8. 26,27.

The Spirit it fe/f makeih ktercejfion for us : The Spirit of

defence againft Temptation, Ephef. 6. 17. ira Sword

of the Spirit, which is the word of God : A Spirit of U-

nion : There is a double and reciprocal means of 11-
nion between Chrift and his people. 1. By Faich,
whereby Chrift is united unto them, Ephef. 3. 17. That
Chrift might dwell in your Hearts by Faith. 2. By the
Spirit, whereby we are united unto him, Rom. 8. 9.
If any man have not the Spirit of Chrijt, he is none of his,
Ephef. 2. 20. In whom alfo ye are btiilded together for an
habitation of God through the Spirit , I John 4-13. Hereby we
' know that we dwell in him and he in us, becaufehe hath given
us of his Spirit, 1 Cor. 6. 17. He that is joyned to the

Lord is one Spirit. And this Union with Chrift was
that which he fo much defiled of his Father for his
Church, John \ 7, 22, 23, And as by Faith all that Sa*

GL tisfadlioii

226 Of the Knowledge of God, .PART II.

tisfadion and Righteoufnefs, which was in him, was
made ours, fo all our Adions proceeding from this
Spirit are in truth his, both in virtue and acception
"With the Father, Ephef. z. i 8. Through him we have accefs
by one Spirit to the Father, Gal.z.io. / live^yet not 7, but

Chrift liveth in me. And by reafon of this Union with
Chrift, as he is a Son, fo are we Sons, Rom.%. 17.
Joynt Heirs with him, and 6^.4.7. an Heir of God
through Chrift : thus we apprehend Chrift, and are
apprehended of him, Phil. 3. i z.

3. The third effeft and end of Chrift's Afcenfion is his
perpetual Interceffion in the Prefence of the Glory of God
for his People. Chrift in his humane Nature was our
Sacrifice, and that was but one Sacrifice, and but once
offered,#^.5?.28.io.i 4. Ancf^hrift, who in both Natures
was the Prieft that offered that Sacrifice, Heb. 9. 14,

15. Who through the eternal Spirit offered himf elf without

Spot to God, though he finished that part of his Prieft-
ly Office while he was with us, yet as the Priefthood
of Chrift was for ever according to the order of Mel-
chifedec, fo the cxercite of thai Friefthood ftill conti
nues, Heb. 9. 24. Chrift is entrcd into Heaven it felf, now
to appear in the Prefence of God for us. And as by his Spi
rit, which he hath given to his people, he makes Inter-
ceffion in them , for we have Accefs to the Father
by his Spirit , fo by himfelf he makes Interceifion

for US, Heb. ~.i$. Wherefore he is abletofave them to the
ttttermoft that come unto God by him, feeing he ever liveth to
make Interceffion for them, i John 2. I. -dnd if any man
ym, we have an advocate with the Father , Jefus Chrift the
righteous. And it is the ftrength of this Interceffion of
Chrift, that makes the Prayers of his People effectual,

'John 1 6. 23. irhatfoe ver ye fhall askjhe Father in my Name,
he will grant it: That Incenfe, that was mingled with
the Prayers of the Saints, Revel. 8. 3. And here let
ine ever admire the endlefe goodnefs of God : Man is

dead

CHAP. VIII. and of our Selves. £27

dead in trefpafles and fins ? God fends his' Son into the
World with a Ranfom , and with Life , John i. 4. In

him was life , and tke life was the light of men : But for all

this, the World (till continues in death and darknefs,

John I. 10. The world knew him. not : He therefore by hlS

Providence conveys Truth to their Ears , and by his
Spirit carries Life and Light into their Souls , and con
quers the darknefs and death that is in us : And when
he hath refcued us from ruine, he ftill leaves that
Spirit of his to conteft with our Corruptions , to dii-
cover his Mind, to form us every day more and more
to our loft Image , to fupplicate and communicate our
wants and fears : and though thofe fupplications of
ours are mingled with impeffedtion^diftrufts, doublings
and diftrad:ions, yet he that knows cue mind of his own
Spirit, takes thefe Prayers of ours, and cleanfeth them
from the drofs that hangs about them , mingles his own
Merit with them , prefents them to his Father in the
ftrength of his own Incerceflion , and fo bears the ini
quity of their holy things : Nay, when we vex and .
grieve that Agent of his . that he hath left in us to per-
fed our Blefiednefs , and oftentimes ftifle his motions,
and have (carce the fign of Life left in us , he never-
thelefs makes Interceifion for us, Ifa. 53. 12. He made

intercejjton fer the iran/greffottrs.

3.^ The next inquiry is , for whom the Satisfa&ion of
Chrift was ?

i. Chrift did Intentionally lay down his Life for the
fins of the EleCt of God, raj| i o. 1 5. 7 lay dorvn my life

for my foeep : And thefe Sheep of Chrift, as they were
not confined to one time or age of the World , fo nei
ther to one Nation or company of People, John 10.16.

Other (heep I have, which are not of this fold, viz. of the

Nation of the Jews. And thus fome underftand, r John

21. And not for ours only but aifo for the fins of the whole

»0r/</>ufing [us] & the [world] as a contradiftindtion of

0,2, the

228 Of the Knowledge of God, PART It

the Gentiles from the f *»/, to whom, it feems, he wrote;

2. As Chrift died Intentionally tor the Redemption
of the Eled , fo he died tiffe&Mtfy for them 5 and God
hath fo ordered his Couniels, that thofe, that he hath
appointed to eternal Life , (hall ufe that means , which
he hath appointed to be inftrumental for the partaking
of the Efficacy of his Death, fehn 6.37. All that the Father
giveth we, fhall cow? ptnto me , and him that comet h unto mey
I will in no wife cafl outt

3. Whatsoever v\ere the Intention or Efficacy of
the Death of Chrift , yet we are fure that all Men (hall
not partake of the full and compleat Effeft of Chrift's
Satisfaction, z/&. Eternal Life. This is a clear Truth,
yet all the loft Sons of Adam fhall be left wholly un-
excufable and condemned by the moft Righteous and
Natural Juftice that is imaginable. There have been

three great Promulgations of Laws in the World.

i. The Law written in the Hearts of Men, Rom i.
1 9. That which may be known of God is manifeft in them,
for God hath [hewed it unto them.

i. TheLa w pronounced & given to the few upon Sinai <
3. The Gofpel of Chrift , (hewing us what is to be

believed, arid what to be done.

When the great God comes to Judge the World, he

will judge it according to the feveral Difpenfations of

fidt Rom. 2. 25. Light, Rom. 2.12. For as many as have fin
ned without the law , fhall alfo penfe without
the law : and as many as have finned in the law, fhall he judged
by the Uw. There is light enough, or negle& enough, in
the moft ignorant Soul in the World , to charge with
Guilt enough for Condemnation, though he never
knew of the Law promulgated to the Jew , or were
bound by it. As we there find the divifion of con
demned perfons unto fuch as fin without the Law, and
under the Law , fo we find another divifion, 2 Thf. i .
8. Taking ^>cyl?cMce on thtm that know net God , and obey

mt

CHAP. VIII. dnd of our Selves. 229

not the Gofpel of our Lord Jefas Chrift. This feems to
contain thefe two Rules 5 whereby the Gentiles fliould
be judged : i. Ignorance and want of Fear of God, for
fuch to whom the Gofpel was not preached : this was
tmexcufable ignorance and difobedkn^e, Rom. i. 20.
2. Unbelief and Difobedience of the Gq?fpel of Chrift :
And though this be a high Truth, that is not difcovered
by the Light of Nature, yet being difcovered, it is an
offence, even againft the Law of Nature,not to believe
it,becaufe a moft high and abfolute Truth. 3-Not to love
it, and consequently obey it, becaufe the means to attain
the moft high and abfolute Good. And as every Sin is an
averfion from the chief Good , either to that which is
ajeffer , or no Good} fo it is impoiftble, but the aver
fion from the greateft Good muft needs be the great-
eft Sin, even by the Rules of found Reafon. Beth thefe
we find plainly fet down, John 3, 3$. He that kellweth

not the Son, fhall not fee life , but the wrath of God abideth
en him. John 3. !<?. This Is the condemnation^ that light
came Into the tvor/dy and men loved darky eft rather than light :

as if hefhould have faid, tliat it is the moftreafonable
and natural Principle for reafonable Creatures to en
tertain and obey that Rule , which will condud them
to the higheft Good , and therefore the condemnation
of fuch as negle6t is moft reasonable , and the rather,
for that this proceeds not originally from Ignorance,
but from the Perverfenefs of the Heart, in preferring
Darknefs before Light. So that as Infidelity is the
caufe of Condemnation, John 5. 18. So this want of
Love of the Light is the great caufe of Infidelity. And
though Man hath put himfelf in that Condition , that
he cannot come to Chrift , or entertain this chiefelt
Good , except the Father draw him , John 6. 44. Yet
this doth neither excufe him from fin or guilt , becaufe
as in the firft Man he willingly contracted this difahi-
lity , fo he docji moft freely and voluntarily affed it :

Q. 3 though

£ jo Of the Knowledge of God, PART IL

though he fins neceflarily in rejecting the Light, yet he
fins voluntarily.

Now concerning thofe feveral places in holy Scri
pture that feem to infer the Vnivcrfalitj of an intend
ed Redemption , John 3. 17. John 12. 47. i fobn 2. 2.
I Tim. .2. 6. I Tim. 2. 4. i Car. i^. 21. It may be
confiderable whether the intention of thofe places be,
that the Price was fufficient for all the World, fo that
whofoever (ball reject the offered Mercyo, (ball never
have this excufe, that there was not a fufficiency left
for him : Or whether it be meant , that Chrift by his
Death did fully expiate for all that Original Guilt,
which was comra&ed by the Fall of Adam upon all
Mankind 5 but for the ACtual Offences only of fuch as
believed $ that fo as the voluntary fin of ^>#,had, with
out the aftual confent of his Ppflerity , made them
liable to Guilt; fo the Satisfaction of Chrift without
any actual application of him , fhould difcharge all
Mankind from that originally contracted Guilt. Thefe
difquifitions, though fit, yet are not necefTary to be
known: it is enough for me to know, that if I believe
on him , I (hall not perifh , but have everlafting Life,
?obn 3. 16. And that all are invited, and none excluded,
but fuch as firft exclude themfelves.

C H A P. !

CHAP. IX. ajed of our Selves. 2 j

CHAP. IX.

Of the Means , which God hath appointed to make
this Sacrifice of Chrijl effectual, viz. Union
with Chrift y and how the fame is wrought on
Gofs fart.

4-TT7" E come to that Means which the Will of

V V God hath appointed to make this Sacrifice Ef-
feftttal for us.

God, in his Eternal Counfel forefeeing the Fall of
Man , did from all Eternity covenant , that the Eter-
val Word Ihould take upon him Flefh , and fliould be
an all-fufficicnt Mediator between God and Man 5 and
to that End, did furnifh this Mediator with all things
necefiary for fo great a Work, Colof. i. 15?. For it

f leafed the Father , that In him (hovld all Fttinefs dwell:
Fulnefs of the Godhead, Colof. 2. 9. For in him dwelleth
all the Fulnefs of the Godhead bodily 3 Fulnefs of Grace,
John I. 16. For of his Fulnefs we receive Grace for Grace :

Fulnefs of Wifdom and Knowledge , Colof. ^. 3. in

whom are hid all the treafures of Wlfdom and Knowledge- :
Fulnefs of Perfection, Efhef. 4. I 3. The nteafur.e of the
ftatttre of the f nine ft of Chrift : A Fulnefs of Life,^»' 1.4-
In him was llfe^and the life was the light of men^ John $. 27.
As the Father hath life In hlmfelfy fs hath he given to the Son
to have life in hlmfelf : A Fulnefs of Love, Ephef. 3.19.
And to know the love of Chrift , faffing knowledge.

All the Promifes of God are in him', and put into
him , as into a Treafury , and bottomed upon him :

i Cor, I. 10. In whom all the fromifes of God are yea and

Amen. And this Plenitude of Chrift was therefore in

Q. 4 him,

c J 2 Of the Knowledge of God, P A R T II.

him , that from him it might be communicated ac
cording to the Exigence of thofe for whom he was
a. Mediator 5 for although the Plenitude of the Divine
Nature was abfolute, and no way in reference to the
Bufinefs of the Mediatorfhip, yet the communicauqa
of that Plenitude to Chrift , as one Mediator, was in
order to his Office. And this Fulnefs of Chrift was
aeceflary to fupply that Emptinefs which was in Man
by fin : He flood in need of a fea of Love to redeem
him, and Chrift was not without riches of Love and
Companion : he had loft his Life s The day that than
eateft, tkoH]foalt die the death , and there was as well a
Quickning, as a Living Life in Chrift to revive him,

Ephef, 2. I, Thofe who ytere formerly dead In trefpaffes
and fins hath he qmcknea, Colof 3. 4. When Chrift who is

fur life flail appear : Man had loft the whole Image of
his Creator*, ChriiV, ?who was the exprefs Image of
his Father, re-imprints it again by forming himfelf in
OS, Colof. 3. IO. Renewed in knowledge after the image of
him that created him, Ephef, 4. 24 . Put ye on the New
Man which after Cod is created in righteoufnefs and true ho-
tlvefs: The nature of Man is corrupted , aiid .(thrift
hath a Magazine of Grace to heal and pqrge that cor
ruption, fofa I. 1 6. Of his fttlnefs we receive grdee far
?race 5 jn furn, Man had loft his Creator with ail in-
iinite'diftande, and fo loft his Happinefs j Chrift, as
the Fulnefs of God dwelt in him bodily, fo together
with hiitf reftores Man to his Lord , and fo to his Blef-

fednds, Ephef: 3. 19. And to fyow the love of Chrift that
pjjfet'b knowledge ) that je may be filed with all the fulnefs of
God.

The Means then of this Fruition is Vnion. The
reafon by which every piling enjbysvvhat it hath, is
Union , arid the more ftrict the Union is between thi
tluhg that enjoys , and the" thing enjoyed : The ftrid-
eft-Union is between any thing and its; Effence^ there
fore

CHAP. IX: and of our Selves. 2?J

fore when Goodnefs is part of the Effence, the Enjoy
ment is the moft perfect : And it is by vertue of this
Union with Chrift, that all this Fulnefs of Chrift is
conveyed to the Believer.

Now as the Fulnefs of Chrift arifeth from his Uni
on with God, the Fountain of Goodnefs 5 fo our
Fruition of that Fulnefs arifeth from our Union with

Chrift, J ohn 17. 2 3. I in them> and thou In me, that they may

be made ferfett in one. And this was the great Purpofe
of God in fending Chrift. Efhef. i. io. That he might
gather together in one^ alt things in Chrift. And this Union

with Chrift is frequently exprefled in the Scripture, in
the ftrideft terms of Union: converfation of Friend-

Jhip, John 14. 23. We -will come unto him, and make ottr

abode with him. Chrift formed in them , Galat. 4. 15?.
Incorporation with him , eating his Fle(h, and drinking
his J31ood, John 6. 53. Inhabiting in them, Efhef. 3. 17.
thrift living in them, GaUt. 2. 20. Part of his very

fubftance, Efhef. J. 30. For we are members ef his body^ of

his flefk , and of his bones : Partakers of the very Fulnefs
of God that is in (him.) Efhef. 3. 19, That ye may It
filed with the fulnefs of Qod. Changed into the very
Image of Chrift, 2 Cor. 3. 18, Partakers of the Divine
Nature, 2 -Pet. 1.4.

Now we are to confider , How th'n Vnl»n is wrought,
viz. J3y ^ double act, i. Of God's part: 2. Of our
part. '

God in the Creation united Man unto bimfelf * anc)
Man by his fin broke that Union , and departed froq
Ktn 3 and as he could not, fo he would never have
returned to God again , unlefs God had brought him

to himfelf, John $. 6$. fify man can come unto me ^ except
it veerc given him ' of my Father : No W the degrees of thofe
affs, whereby Qo4 mites us to him^ are,

^ i . His Eternal Love : IVJan by his fin got away from
pod as far as he could 5 and as' he loft his Ability , fo

he

2J4 Of the KjtmlcJge of God, PART II.

he loft his Mind to return, Gen. 3. io. / heard thy voice,
and I was afraid, and I hid my felf. Love is the firft mo-

tion to Union ^ and this .Love of God is the firft foun
dation of our Union to him , John 3. 1 6. For God fo lo
ved the world, &C. I John 4. io. Herein is Love , not that
we loved him, but that he loved #s prft , and gave his Son to
be the propitiation for our fas , 2 Cor. 5. 19. God was in
Chrift reconciling the world mto hlmfelf : before the World

either wilhc , or thought of that Reconciliation : fo
that it was a free Love , and not drawn out upon any
defert in his Creature.

2. The fecond ftep of the motion towards Union,
was the fending his Sm to aflume our Nature, and come
unto us. ^The diftance between God and his beft
Creature, is eflentially infinite, becaufe finite with in
finite, bears no proportion : but the diftance between
God and his finful Creature, muft needs be greater, be
caufe the Creature by his fin is gone away from God
farther than he was in his pure Being. To fill up this
infinite diftance, God and Man is united into one
Chrift by the afliimption of our Nature : and by this
means God is come nearer unto us (as we may fay) and
we in a condition to draw nearer unto him , even in
his Son. And thus God hath gathered together all
things in one in Chrift, Ephef. i. io.

3. The third ftep is by the courfe of his Providence,

conveying the knowledge and ttfe of this Mediator unto us.

This is a farther degree of Union $ the former was fpe- i
cifical in our Natures , but this objective and intelle- '
dual , viz. by means proportionable to our Natures
and Conditions , providentially difpofed , he fends un
to us the relation of our own Condition by Nature,
our Duty, our Saviour, his Will, and all thofe Truths;
contained in the Book qf God : and this Truth he fets,
on with Rational Con victions,Prophecies,Miracles,Per-!
frvafions, Intreatks, all which have a rational opera-j

tion!

CHAP. IX. and of our Selves. 2 j ^

tion upon our Underftanding and Wills. This is that
which is the Outward Calling. And among thofe ma
ny Effectual Truths y that are conveyed unto us by
this Calling, which were either loft or defaced in
Man, thefe are principally difcovered, and of prin
cipal ufe :

T . That God Is the chiefeft Good 5 and therefore the
cbiefeft Objeft of our Love and Defire 5 and there
fore doth juftly require the extremity of our purfuit :
The enjoyment of this Objeft is that wherein Mans
Felicity confided in his State of Innocence, and muft
in his State of Reftitution, and this truth once enter
tained doth render all things elfe infipid in Com-

parifon of it. Dent. 6. 4. Hear^ O Ifrael, The Lord our
Gtd is one Lord, therefore thou fkalt love &C-

2. That he is a Communicative Good : for without this

the Labour of the Soul would be fruitlefs : For it were
impoflible for a finite Power to reach or overtake an
infinite Objeft, unlefs the Objeft did exhibit himfelf
unto that Power. And herein is the excellence of this
call of God, it difcovers the Free Love of God unto
the Soul : So, as the Abfolute Goodnefs of God en-
gageth us, even in judgment, to feek to be united un
to him : fo this Free Love of God engageth us, even
in good Nature, as I may fay, to feek him> And the
very Entertainment of this truth, foundly in the heart,
is the Foundation of our Faith and Obedience, Rom.<>$.

But God commendeth his Love towards us in that while we
Tver e yet Sinners, Chrift djed for us : As if he fllOuld have

faid, There could ffot be imagined a more Conque
ring love than this, that he, whom we had injured by
our Sins, (hould yet feek the Good of his Creature,

i fohn 4. 9. Herein is Love, not that we loved God, but that

he loved us firft. This was Love with a Witnefs, That
when the Creature, that ovved to his Lord the ftrength
.of his Love, had broken his Duty, and become a ha
ter

236 Of tk Knowledge of God, PART II.

ter of his Lord, yet that that God fhould 16ve fuch a
Creature. And as this Love was thus Free, fo it con-
defcended to all the means of Communicating him-
felf, that are imaginable : contriving means to recon
cile US : God was in Chrift reconciling the World unto him-
fe!f9 * Cor. $.19. God was reconciling when Man
thought of nothing but offending : Importunities of
reconciliation, ^ Cor. j. 20. We fray you in Chrift' s ftead

be reconciled to God. It were a Miracle of Mercy if
iuch a God fo offended, and by his Creature, fhould
have accepted a Reconciliation upon the higheft im
portunity of his Creature 5 But for him thus injured,
that could noi receive a grain of advantage by our
Cpnveriion unto him, to change as it were conditions
with his Creature, and to importune a Reconciliation
from it, There wants conception in us tounderftand
it, it is a Love pafling knowledge : But yet like the
waters of the Sanftuary ftill rifeth higher: It is true,
we made our felves miferable, and if thou , O Lord,
hacift never looked after us, nor pitied us, we could
tiever have complained of thy Juftice : But if thou
liadft pitied, and done no more $ or if thy pity had
goiie fo far as to have given us a deliverance if we
could have found it, wemuft for ever in ourmifery
'have magnified thy Mercy, though we had beenNon-

plus'd ill the inquiry : But here is Love, not that we lo
ved God, but that he loved #/, andfent his Son to be the Pro*

filiation for our Sins : a Propitiation, and a Propiciation
prepared by our offended injured Maker, and fuch a
Propitiation. But it refts not here •, We had incurred
Guilt enough to make us wretched, and a delivery
from wretchednefs by fuch a means had been an uri-
fpeakable Mercy : But ;this mercy refted not there 5
he doth not only of miferable Men make us not mi
ferable, by pardoning our Guilt -, but of Enemies
us Children , 'by 'a Righteoufnefs , that he

hinnfelf

CHAP. IX. and of our Selves. 237

himielf had prepared, i ^1.3. Behold what manner

of Love the Father hath beftowed upon #;, that we fhould
be called the Sons of God.

4. Now a Man would think that ordinary Prudence
and Ingenuity would engage the heart to entertain this
Meffage of Happinefs and Peace with Love and Ac
ceptation •, and that a greater approach from God to
his Creature, as it could not be expeded, fo it need
not be required : The Chiefeft Good commands our
Entertainment, how much more when it offers it felf,
with fuch a condefcenfion, as well to our Neceffities,
as to our conditions / Moral perfwafions have wrought
upon the Tempers of wife Men, without anypropo-
fitions of any thing beyond this Life, how much more
perfwafions bottomed upon fuch found Reafon, and
propounding an end futnble to the higheft Compre-
henfion of our Souls ! But all this will not ferve the
turn unlefs the Mercy of God had gone farther : We
are dead in Trefpafles and Sins •, and we can no more
receive thefe Truths, and this Love of God, than a
Man can receive a rational Impreflion : Now
Cllrift is Our Life, Colof. 3. 4. Whtn Chrift , who is our
Life, fhall appear, i Johns. 12. He that hath the Son
hath Life v he that hath not the Son hath not Life : Now
this Life is wrought in us, and conveyed unto us,by the
Very worl^ of the Spirit of God and Chrifl^ in and Upon
our Souk, ^ohn 6. 63. It is the Spirit that quickens , the

fame Spirit that raifed up Chrift from the Dead, Rom.

8. J i . If the Spirit of him that raifed ftp Jeftts from the
Dead dwe>l inyou^ he that raifed up Chrift from the Dead*
Jball alfo quicken your Mortal Bod} by his Spirit that dvecll-
eth in you, EpheC i. J. Even when we were dead in Sins,
he i ath quietened as together with Chrift. Therefore he
is called the Spirit of Life, Rom. 8.2. This Life called
the renewing of the Holy Ghoft, Tit. ^. 5-, a Birth of
the Spirit, 7chn 3. 5. Except a A'Lirt Is horn of Wafer

and

238 Of the Knowledge of God, PART II,
and the Spirit, Verfe 6. that which is born of the Spirit is

Spirit. The firft • Refurre&ion. Ephef. 5-. 14. Awake

theft that fleepeft^ ft and #p from the Dead, and Chrift

Jkall give thee Life : And though it may feem a vain
Command to a dead Man to {land up from the Dead,
yet we muft remember whofe Command it was, even
his that fpake to dead Lazarus, Come forth,znd he arofe,
becaufe a Spirit of Life, and a word of Power went
along with the Command, John 6.63. The words that

I ffeak^unto you, they are Spirit, and they are Life: They

have not only Life in them for him that receives
them, but I can fend a Spirit with them to enable him
to receive them. And now the Soul is put into a con
dition to entertain his Happinefs. It was the Happi-
nefs of Adams Soul,and it is the Happinefs of Angelical
Natures to be receptive of the knowledge and Love
, of God : And here was Mans mifery by his Sin, that
as he loft the actual Enjoyment of God, fo he had
made his Soul, as it were, irreceptive of it again : and
as God hath offered himfelf to us again in Chrift, fa
by his Spirit he enables us to receive him by Faith,
which is the tirft motion of the Creature to Union
with God.

So then the work^ofthe Spirit upon the Soul COmes under

a threefold Con ft deration, though the fame aft produceth
all three,and therefore they are three put together 2 Tim.

I. 7. The Spirit of Power, of Love, and of afoundMinJ.

1. Of Power or Life, whereby Life is conveyed in
to the Soul, wrhich, like the dry bones in E^eklel, was
void of Life till this Spirit comes into them -, de qua
fnpra: and the two following are but the manifeftation of
this Life according to the Faculties wherein it appears.

2. Of a fottnd Mind, Lighc not only in the Medium
but in the Organ. John 1.4. In him was Life, and the
Life was the light of Men. Hence it is called aconvin-;
cing Spirit; John 16. 8r a Spirit of Wiiciom and Reve-1

•* lation

0,

10(101

CHAP. IX. and of our Selves. 239

lation in the knowledge of Chrift, Ephcf. 1. 17. a Spi
rit of underftanding : He hath given us under {landing that
we may know him that is true, i John $-. 20. a Spirit of
Demonftration and of Power, i Cor. 2. 4. a Spirit of
difcerning and Indication, i Cor. 2.15-, 1 6. Man's Un
derftanding byhis Fall loft his Obje<a,and loft his Sight,
'Epbef. j. 8. ye were fometlmes darknefs. And this was
not only a darknefs by the Abfence, but by the exclu-
fion of light : the Underftanding was fcaled againft it,
fo that though light did fhine in the darknefs, yet the
darknefs comprehended it^not, John i. 5-. Now here
was the work of the Spirit of God in opening the
heart, 4tts\6. 14. enabling our underftanding to re
ceive, and fubduing of it to believe the truth of God.
And this is certain, not only in thofe truths, which are
fartheft removed from our Reafon, and fo moft pro
perly the Objeft of our Faith,^ 6.6$ . No man can come
unto me except the Father draw hlm^ I Cor.1 2.3. No man can
fay that Jeftts is the Lord, but by the Heiy Ghofl. But even

in thofe points of truth, wherein even natural reafon
may guide us : Even the belief of the Creation, though
it is deducible by natural reafon to know it, yet it is
the work of Faith to believe it: Heb.ii. 3. By Faith

i»e under ft and that the Worlds were framed, &C. The COn-

vi&iori of the fame truth by the work of the Spirit of
God creating Faith, and the work of Natural Reafon
working Opinion, or at moft knowledge , differs as
much as knowledge and Opinion : Thofe things of
God, that are difcoverable by natural Reafon, receive
another kind of impreflion upon the Soul by the work
of God, as is evident by the Effeds and Operations each
have Upon the Soul, Rom. I. 21. When they kjtew God, yet
they glorified him not as God.

^ 3. of Love, therefore fo called, becaufe the Prin
cipal part of the Meffage that the Soul is acquainted
with, is a Meflage of Love and Goodnefs, and fo the

Will

tn

240 Of the Knowledge of God, P A R T II.

Will inclined and ingaged to love that Gpodnefs. And
this is the fruit of the work of God's Spirit.

j. Mediately and naturally, prefuppofing the for
mer work of Illumination : for fome Objects are of fo
light a nature, that when they are known, all the .
work of the Soul is dones fo they are only known,
that they may be known : But thefe objeds of our j i
Faith , they do include a Goodnefs and Conveniency
for the Soul •-> and therefore being known, they are de- j \
fired 5 fo that in natural Confequence, the Spirit of
God , if it demonftrates thefe Truths to the Sou! , it
doth by confequence engage the Love of the Soul to
them. It is true , that Education , Inftru&ion , and
Difcipline , may make us know thefe Truths fpecula-
tively , and yet our Soul not affected with them : but
the Conviction , which is wrought by the Power of
God's Spirit , is not fo thin or jejune a union of thefe Go
Truths to the underftanding, but deeper and more ra
dicated 5 and confequently doth more effectually work |aao
upon the Will : and therefore it is the Logick of the

Apoftle^ I John 2. 4. He that faith he knoweth God y and
keepeth not his Commandments , is a. liar^ and the truth is Jj Till!
not in him, i Pet. I. 9. He that lacketh thefe things is blind, MJW.

and cannot fee. The Argument is from the Negation
of the neceflary Effect or Confequent, to the Negation
of the Caufe or Antecedent : as if he (hould have faid*
Wherefoever there is no true Obedience to the Will
and Command of God, there is certainly no Love o
God. It is the conclufion of Truth and Reafon,^. H.[ »

23. If a man love me^ he mil keep wy words : And where- j PiVjr

foever there is a true knowledge of God, there muft o."
neceffity be a true Love unto God , becaufe it doth
reprefent God as the chiefeft, only, and moft fuitable
Good to the Sonl. It is true., that notional and fpe-!
culative knowledge of God, that is wrought by natu-|
ral difcourfe , cannot , or at leaft feldom doth , arrive!

tc

CHAP. IX. And cf our Selves.

tb that full apprehenfion of the Goodnefs of God 5
and conlequently doth not raife up the Heart to that
height of Love 2nd Obedience : for our Reafon is
weak, and the disproportion between Him and our
Underftanding, is infinites and therefore he hath cho-
fen to reveal it unto us in his Word and Son , and by
his own Pow£r working Knowledge in us.

And by this we fee why the renovation and con-
verfion unto God is fometimes expreffed under the

name of Knowledge,- John 1 7. 3. This is life eternal, that
they wight know thee the only true God, &C. Colof. 3. IO.
Having put on the new man , which is renewed in knowledge,
2- Cor. 4. 6. For God, who commanded the light to fhine out
cf darknefs, hath/kined in our hearts^ to give the light of the
knowledge of the glory of God in the face of Ckrift, &c. Some
times under the name of Trufting and depending upon
God , Galat. 3. 6. Abraham believed God, and it was
counted to him for Right eGufcefs : fometimes under the
name of Love, Jud. 2 ' • KeeP ymr feh>e* M the Love of

God, I Tim. I. 14. with faith and kve which is in Chrift,

2 Tim.i;i3. ^ Thef. 2. TO. Receiving the Love of the
Truth : fometimes under the name of Obedience :

Barnes I. 27. Pure religion and ttndefiled^&c. James ^. per
tot. i John 2. 29. Every one that doth right eoufncfs is born

f him: fo fometimes under the name of Repentance :

Peat of God, d-^i For all this is but one work of this

Spirit of Grace-, and but the fevpral Emanations of the

ame work of the Spirit of God upon the Soul, di-

verfified only in the faculties or objects : the firft aft

n Nature is Light-, and when it convinceth the heait

of the finfulnefs of fin, that works Repentance^ when

of the Promifes of God, that breeds Dependence and

Confidence •, when of the Goodnefs and Love of God

iChriftj that breeds Love unto him Watchfulnefs

>ver our ielves 5 Obedience to his Will, when of the

Vlajefiy and Jultice of God , it breeds Fear and Reve-

R rcace •,

542 Of the Knowledge of God, PART IL

rence •, when of our own vilenefs, it breeds Humility :
fo that allthefe are but the bringing home, and joyning
of thofe Convidions wrought in our Understanding
unto the Will and Affections •, and thereupon thefe
Effeds do -as naturally follow upon this work of Illu
mination and Convidion wrought by the Spirit of God,
as the like Effeds do arife upon natural convidions of
Objeds of inferiour kinds and gpodnefs.

2. But this is not all , there is a work of ftrength

and power upon the Wlll^ Phil. 2. 13. It is God that
worketh In you, both to will^ and to do, of his good pleafftre*

As the death and difability was in both Faculties , fo
the Life is conveyed into both univerfally. And this
Power of God's Spirit is not only in the firft ads of
our Conversion to him , but it goes along with us .*
All thofe adions which are pleafing to God, are
wrought by the fame Spirit of Chrift, by which they
were at firft animated. It is a Spirit of Supplica
tion in Our Prayers, Rom. 8. 26. The Spirit maketh in
ter ceffion, &c. A Spirit of Accefs for our Prayers,
Eph.2.i$. A Spirit of Aflurance and Sonfliip, Gal. 3. 6.
Eph.i.i6. A Spirit of Wifdpm todired us in our diffi
culties, Ephef. 1.17. A Spirit of Comfort and Joy in
our Diftreffe, Rom. 14. 17. A Spirit of Fruitfulnefs in
our Converfation, Galat. 5. 21, 2>. A Spirit of Per-
feverance, i Pet. 1.5-. Ye are preferved b} the poiver of
God through faith unto fahation.

CHAP.

CHAP. X, And of our Se foss*

CHAP. X.

How our 'Union with Chrift is wrought, on
viz. Bj Faith, Hofe, and Love*. '

HITHERTO we have feen the motion' of the:
Love of God to his Creature j by which it may
appear, the whole Bufinefs of Man's Salvation is the
work of God ^ and Man appears in a mariner paffive
in all the parts of it : In the fending Light into hi£
Underftandirig he is paflive ••; In the enabling the Un-
derftanding to receive this Light, he is (till paflive ; Iff
the fabduing 'the Will to^ the entertainment of it, he
is (till paflive : Yet there is feme kind of wtilon In us $
which though it be the Work of our Creator in the
firft giving of ity and again his Work in reviving/
quickening, and enabling it'-, yet he is pleafed to require
it from us,and ro expert it of us: A4tibtofoeWi&. And that
a^e principally thefe three i Faith, Hope and Love: we
find them oftentimes joy tied together, i Tim. 1. 14. The

Grace of 6nr Lord was exceeding abundant with faith^ and
lovs, which is in Chrifi fefits* ^ Tim. 1.13* Holdftft tke
form if found words which thott kaft heard of we in faith and'
love , which is in Chrift feffis^ Gal. J. 5". For-vM tfrswgh
the Spirit tv&t ,for ike Hope cf Righteoufncfs fy Faith : for-
in Jefas Chr'tfl neither' circufficifion' a-Jalletk fir.) fhixg, flifr'-
mcircptmcijiott, but Faith which workftbly Leveyi Cor. I ^>
13, Now abideth Faith, Hope, wd Love, &C. Bllt Ot

thefe diftmftly, and how any or ail of thefe do either
imite, or move us unto Union with our -Saviour.
i. FM * which is taken in a double fenfe :

P * i. For

244 Of the Knowledge of God, PART II,

1. For that firm and found Aflent of the Mind to
Divine Truths, wrote by the Spirit of Gods and fo
differs little or nothing from fupernatural Knowledge 5

and thus, Heb. II. I. Faith is the evidence of things not

feen^ and hath fqr its Obje&s, all Divine Truths. And
as Chrift dwells in our Hearts by Faith thus taken*
Ephef.3. 17- fo other Truths dwell in the Heart by
this Faith, vfc. objectively : fo that Faith thus taken,
is more properly an a£t upon the Soul , than an aft of
k : for in our Aflent to any Truth, our Soul is in truth,
paffive 5 the ftrength of the Convi&ion , conquers the
SouL

2. For that motion of the Soul, whereby it refts,
cafts and adventures itfelf upon the Promifes of God
in Chrift for Remiffion and Salvation 5 and fo differs
from the former, in thefe three refpe&s :

1. In the Latitude of its Object , it is more reftrakv^
ed than the former.

2. In the Order of its Being 5 it is fubfequent in the
Order of Nature to the former, and produced by it.

3. In the Manner of its working. In the work of fu
pernatural Knowledge or Aflent, the Soul is paflive: in
this, though it be the work of God, yet the Soul is more
active 3 As the Sun, when it fliines upon a iblid Body,
doth caufe a reflexion of his own beams-, fo when
the Light of Grace falls upon the Heart in this fpecial
ad of Faith, as in that ot Love, there is a reflexion
from the Soul back to God. And therefore thpfe.
ExprefTions of Faith in the Scripture, import a_ motion
in the Soul: Chrift comes into the Soul byjiis Liglit-
^nd Spirit 5 and the Soul again comes to Chrift, Joh. 6.

4>. He that hath learned of the Father, comet h unto me.,

As Chrift abides in the Heait by the former a& of
Faith v fo by this latter, the Soul abides and incorpo
rates into him, and both thefe we have joyned together,
John 15.4. Abide in wey and I h jov.

No\v

Cf H A P. X. and of our Selves. 245

Now this a& of the Soul , is the moft natural refult
upon the true difcovery of a Man's own Condition,
God's promife, and Chrift's mediation unto the Sou!.
When a Man finds, that the Sentence of Death js paf-
fed upon him 5 that neverthelefs , God in infinite
Love and Mercy, hath fent his Son to be his Satisfa
ction and Righteoufnefs 5 and hath promised and pro
claimed by him, and in him, and only by him , Peace
aad Reconciliation, and that without exception of
any perfon , though laden with never fo much guile
and fin 5 and without any difficult Conditions: whu-

foever believeth on him , fhould, not perifh , but have ever lift
ing life. John 3.16. John 6. 40. That he is appointed
a Sacrifice by him whom we offended, John 3. \6.

God, fo loved the world, &C. The Son of God , and able
to fave to the ttttermoft them that come mto God by him,
Heb. 7.25. The moft genuine and natural motion of
the Soul in fuch a condition , and thus convinced , is
Truft, Affiance, and Devolution of the Soul upon this
Promife of God in Chrift;

And it is an obfervable thing, how the Wife and
Merciful Providence of God hath ordered all things
fo, that we might be even neceflitated to the right way
of our Salvation, and to caft ourfelves upon it :A11
were concluded under a common guilt, by the volunta
ry offence of ^^^,Rom.j.i 2. And if we could derive
our Being from another , then we might efcape the
Guilt : and that Guilt brought with it Death in the
World , both eternal and temporal , bound upon us
by irreverfible Sentence of an omnipotent God. But
cannot I by my future obedience,emerit this guilt ? No.
What thou doeft for the future, is but thy Duty, and
thoucanft not out-ad it : But grant thy future obedience
might fatisfie for the guilt under which thou Heft, thou
ftialt have the Copy of that Rule which I required
from thee j and once enabled thee to perform, Do this

R 3

Pottos Knowledge of God, PART

the: But be (ure thou dp it, without turning to
the right hand or -the left, with thy whole Might, arid
Mind, and Soul/ without the leaft averfiony and that
but of the rneer Principle of Love and Duty, and
Obedience-, and thy future obfervance may expiate
that original guilt : yet our Condition had been ftill
idefperate , becaufe as the Obedience was impoflible,
fq the 'ieaft mifcarriage had been fatah for ™rfed is

kvery cne that centinueth not in all things which arc written
in the bool?^ of the Law to d'o them, Gal. 3. I o. So WC find

an univerfai Guilt and Curfe gone over all , and all
this difcovered to drive us to a Saviour, Galat. 3. 22.

The Scripture hath concluded all under a, fin, thai the fromife

\>y the faith o£ jefas Chrifl might be given to them th'at be*

c

. We find^ a righteous Law given to our Nature,
bat as the Obedience is unfetisfa&ory for a part Guilt*
fo the Obfeiyance is become impoflible, by reafon of
pur Corruption whereby our difobedience is rather

excited than abated , Rem. 7. 8. When the commandment
same, fin revived, and I died: And all this ftill to drive

us to the neceflity of a Saviour, Rom. 8. 12. what the

law c&itld not do, in that it was weak^ through the flefh , God
fending his own Son in the likenefs of finful flefo , and for fin
condemned fin in the flefh. TllUS in the midft of all thofe

difficulties, a Saviour prefents himfelf with the fuffrage
of God , the atteftation of Types and Prophecies, with
reconciliation of all the difficulties which perplexed our
Inquiries, with Ability to fave to the uttermoft, with
Mercy, and Acceptation, and Pardon, and Righteouf-
nefs, ancj Happinefs, offered and proclaimed to all,
and that upon moft unhazardable and eafie terms^
only believe him> and truft on him. So then Faith
is nothing elfe but that refult- of dependance upon^
and confidence in,, and adherence unto Chriftv which
follows upon the found Conviction of the Truth of
God concerning him. It is true, the Faith of the An-

cieuts

C H A P. X. d%d of our Selves. 247

cients differed much in the diftinftnefs of its acting
and objed, from the Faith which is now required ••> as
Abrahams Faith, Caleb\ Faith, &c. But in this, they
both agreed, i. That it was a Confidence, andTruft-
ing upon God, in that which was revealed unto them
by God. The Promifes of a Son was made to Abra
ham , and he refted upon God for the performance :
The Promife 0f£Wft&i to the few , and Caleb and the
believing Jews refted upon the Power and Truth of
God to perform it : So with us , God hath promifed
Mercy and Happinefs to them that believe on Chrift,
the Soul refteth and trufteth in the Truth and Power
of God in Chrift for it : 2. In that the Faith of both
had a termination in Chrift , though theirs more in-
diftin&ly and confufedly , in refpeft that the fame was
not fo clearly revealed unto them. In that Promife

to Abraham , In thee fhall all nations of the earth he
blcfred -3 wherein the Gofpel was preached to Abraham,
Galat. 3. 8. Abraham did fee Chrift, and rejoyced,
John 8. 56. And fo for the reft of thofe ancient Fa
thers, R«m. lo. 4. The} dranl^ of that ffirhuM rock^that
followed them , and that rock^ was Chrift : Now the Effetts
of Faith are of two kinds :

1. In reference to God, our Juftification •, God ha
ving of his free Goodnefs exhibited the Righteoufnefs
of Chrift and his Satisfaction to be theirs , that lhall
truly know it, and reft upon it, Rom. Chap. 3,4,5, &c.
Galat. 2. 16.

2. In reference to us, Peace with God, Rom. 5:. i.
In him that is our Peace-maker : Humility , becaufe
the Righteoufnefs, whereby we are juftified, is none

of ours, Rom. 3. 27. Where then is boafting? WOrketh
by Love, Galat. 5. 6.

2. Hope is but modally or objeftively diftinguiilv
ed " from Faith : for the fame fpiritual Life which
is wrought in the Soul , and brings Light with

R 4 it,

?<$ Of tfc J&wkJgi of God, P A R T IL

it , when it looks upon Chrift with Dependance and
Recumbency is called Faith 5 when it looks upon the
fulfil! Ing of thefe Promifes,yet unfulfilled faith Expeftar
tion and Aflurance, is called Hope. They are but the
agings of the fame fpiritual Life with diverfity only,
according to the diverfity 0f Objefts, Hence they
are many times taken for the fame thing, Heb, ir.

Faith the fttbfl'ance of things hoped for , Ephef. 4. 4, One
fiope of your calling, Galat. 5.5". We thrmgh the Spirit wait
for the Hope of righteoufnefs by Faith^ Rom.$. 24, We are fa
yed, by Hope, i Pet. 1 . 4. Begotten again unto a lively Hope.

And the Fruit of this Hope , muft of neceffity be Joy,
Rejoydng in Hope, Rom. i%. 1-2. And fuch a Joy, as at
once takes off the vexation, forrow, and anxiety that
the greateft Affliction in this world an afford, and
like wife the fixing of the Soul with over much Delight
upon any thing that it here enjoys *, becaufe it looks
beyond both , upon a Recompence of Reward , that
allays the bkternefs of the greateft Affliction, z Cor. 4.
17, 1 8. He!?, ii. and allays the Delight of the greateft

temporal Enjoyment, Heb. 1 1. ^6. Efteeming the reproach
A/ Chrijt) greater riches than, the treafures of Egypt : Puri
fies the Heart, fofa 3. 3. He that hath this hope ; purgeth
bimfelfi even as he if pure : that is , winds up his Heart

to fuch a Condition , as i§ fuitable to his Expedta-
tion.

3. Love: This is that firft and gre^t Command
ment, Dent. 6. j. Matth. ^^. 37. And therefore is the
fulfilling of the whole Law, G*l$. ^ 14. Rom. 13.
8. Becaufe it puts the only true and a<5tive Principle
in the Heart, which carries him to all true Obedience.
It is the -higheft Grace, i Cor, 13* 13. And that wherein
confided the Perfection of Humane and Angelical
Nature, becaufe it was not only his Duty, but his
J-Iappinefs :- It was his Duty, becaufe the chiefeft Good
geierved hij chiefeft Love? even out of a principle o£

. 'Nature 5

C H A pi X. and of our Selves. 249

Nature-, and his Happinefs, becaufe in this regular
motion of the Creature to his Creator. God w^s
pleafed to exibit himfelf to his Creature, and accord
ing to the meafure of his Love , was the meafure of
his Fruition.

And in the Reftitution of his Creature, God is plea^-
fed to reftore this quality to the Soul, Gal. 5. 22. The
ft-ft fruit of the Spirit is Love, 2 Tim. 1.7. The Spirit
of Love, i Tim. 1. 14. with Faith and Love, ^ Thef. 2.
io. receiving the Love of the Truth, Ephcf. 4. 15-.
(peaking the truth in Love, fade 21. keep your felves
in the Love of God : now this Love is wrought by a
double means:

1. By the Knowledge of God , as he is the Beft
£nd Unjverfal Good : and therefore it is impoffible,
that there can be the true Knowledge of God, but
there muft be the true Love of God, i fob* 4. 8. He

that loveth not , knowetb not God : And this IS an Aft

grounded upon a rational Judgment , which even
by the very Law and Rule of Nature teachech us
to value and efteeiji that rcjoft , which is the greateft
(Good.

2. By the Knowledge of the Love of God to us.
The abfolute Goodnefs of God deferves our Love •,
but the communication of his Goodnefs p his Crea
ture commands it : The former doth moft immediately
work upon our Judgment, and fo is a love of Appre-
henfion-, the latter upon our Wills, and fo is a love
of Affeftion -, and yet both upon right Reafon, for as
the Law of Nature teacheth us to love the Chiefefi
Good, fo the fame Law of Nature teacheth us to love
thofe mofl , that do us moft Good , and confequently
love us moft. Now when God by his Spirit flieds
abroad his Love into the Heart -, and we once come to
know the Love of Chrift pafling Knowledge, Ephef. 3.
|p. The Soul, $ven out of a natural ingenuity (being

refcued

2 50 Of-tbeKjionkJfptfGod, PA&T IT.

refcued by the Spirit of God From that malignity that
fin and corruption had wrought in it) cannot chufe
but return to God again , that hath done fo much for
ib undeferving a Creature. And therefore this was
the great Wifdom and Goodnefs of God in fending
Chrift in the Flefh to die for us when we were Ene
mies, and in revealing that Goodnefs of his therein;
that in a way , proportionable to the conception and
operation of our Souls, we might underftand the great-

nefs of his Love to US: I John 3. \6. Hereby perceive
we the love of God, I John 4. p. In this was manifefted the
love of God, Ephef.2.4. But Godyvho is rich in mercy^for his
great lovej&herewith he loved tts^even when we were deadfac.
God commandeth his love to tts> &C, All which being

brought to a Soul that hath life in him, muft needs
work Love to God again, i John 4. 19. We love him be-
c >*fe he loved us firft. As it is the Love of God that
gives us Power to love him , for it is the firft caufe
of our Happinefs, and confequently of our Love to
God , wherein confifts our Happinefs : fo it is the im
mediate caufe of our Love to him. When the Soul
is convinced of fo much Love from fo great a God to
jfopoor a Creature, in very Ingenuity and Gratitude
it cannot chufe but return an humble and hearty Love
to his Creator again. Methinks the Soul in the con
templation of the Goodnefs and Love of God , might
befpeak it felf to this effeft ; So immenfe and infinite
is the Goodnefs and Beauty of thy God, that were thy
Being poilible to be independent up^on him , he would
deferve the moft boundlefs and infinite motion of thy
Love unto him : But here is yet farther infinitude ad
ded to an infinitude : he gave thee thy Being from no
thing, which was an infinite a£t of his Goodnefs and
Power unto thee , and doth and may juftly challenge
the higtaft tribute of Love and Glory , that thy Being
can recurn unto him : But had he given thee a fimple

Being,

C H A p. X. 0W of our Selves.

Being , thy Debt had not been fo great , fo have the
moft unaccomplifk Creatures: But thy Being was dref-
fed with an Intellectual Nature, and that Nature fur-
nifhed with Fruition of Happinefs , filling the utter-
mdft extent of its Capacity , and that Happinefs guard
ed with fuch a Law as was fuitable to that Nature , full
of Beauty and Order , in the obedience whereof, thou
didft at once perform thy Duty,and improve thy Felici
ty : But thou reje&edft all this, and becameft a Rebel to
thy God, and a ruine to thy felf, and thou haft improved
thy ruine and rebellion by a voluntary rejection of thy
Duty and thy Happinefs, until this hour: And what
canft thou exped, but a juft return of an infinite Venge
ance from an omnipotent injured Creator , for fo un
grateful a breach of an infinite Obligation ? But con-
iider what thy Lord hath done for thee for all this,
and (lay thy felf and wonder : Thy Lord proclaims,
Return, thou backfliding Soul, and I will not caufe
mine anger to fall upon you, Jer. iz. Hadft thou of*
fended thine Equal , for thy offended Equal to have
folicited thy Reconciliation, had deferved Acceptation
and Love^ But for the infinite God, to whom thou
ovi eft an infinite Duty , and haft violated it, who is
able to annihilate thee , and can receive no advan
tage by thy return , to folicit it with an offer of a
Reprieve, nay, of a Pardon! But here's not all: our
Deliverance from the Wrath of God , is wonder e-

HOUgh ; Let me now be as one of my Fathers hired

Servants. No, there is more yet, ijokn$. i. Behold
•what manner of love : he is content to accept of us as
Sons. But what muft the Price be of fo great a Change,
or who (hall give it ? Thy Lord , whom thou haft thus
injured , hath paid the Price of thy Redemption, and
fuch a Price as Heaven and Earth may wonder at the
mention of it. The Son of God lays down his Life
for his Rebels, Pardon, and Aflumption into a Part-

nerfhip

25:2 QftkKjimkdgfifGQd, PART II.

Jierfhip with him in his own Kingdom : But thou art
not for all this, at the End of thy Debt , this Price is
tendred to thee upon eafie terms , Believe and live :
and this Life accompanied with infinite Advantages,
even Communion with this Creator. But yet like
the murmuring IfraeKte , thou wilt die with the Manna
between thy Teeth, unlefs God , who hath given thee
iuch a Price of thy Redemption , enable thee to re
ceive him : He fends his Spirit into thy Heart , with
Light and Life, toftrive with thy unbelieving Heart,
and to fubdue it, and tocleanfe thy filthy and pollu
ted Heart, to bring Redemption into thy Heart, and
to foliate , perfwade, importune thy Heart to receive
him for thy own Good. What remains then, but that
thou fhouldeft ever admire that Love, that hath done
.all this for thee^ that thou fhouldeft in all humility
and humble reverence return love to thy Lord , and
magnifie his condefcenfion, that he is pleafed to accept
the Love of his poor Creature -, that thou ftudy not to
grieve the Spirit 0f that God, that hath taken this
pains and care with thee for thy good 5 not to crucifies
again that Chrift, that hath died for thee 3 that thou
labour to find out what is the Will of thy Lords and
to obey it 3 and to wdkj* love^ as Ckrlfl alfo loved tit,
And hath given hint fe If for #.r,Ephef. £. 2.

Now according to the meafure of the true Know
ledge of God , and of his Love in Chrift , is the mea-
fore of our Love to him : and as that Knowledge is
the immediate caufe of its produdion, fo it muft of
neceffity be the meafure of its Degree. And although
both the knowledge of his Abfolute Goodnefs, which
excites jthe love of Defire , and the knowledge of his
Benefa#orinefs to us , which increafeth the love of
Gratitude or Benevolence, are mingled in every Soul
jhat truly loves God 5 yet according to the different
degrees of the difcoverjes of either to the Soul, fo are

the

C H A P. X. . . and of our Sefoet. 255

the different manners of their working upon the. Souk
The knowledge of the Perfection- and Abfolute Gocd-
nefs of God is more fuitable to an Angelical Nature,
and therefore producetb an high Angelical and Intel-
ledual Love 3 for this Love begins with the Judgment :
But becaufe our Nature, as it now ftands , as it arrives
feldom to fuch a Knowledge, fo feldom to fuch a
Love 3 and that Love , which comes into the Heart,
meerly upon fuch Contemplations, is weak, mingled
ivith Servile Fear 3 unactive, becaufe the Knowledge
like the Sun io a Clouds (hines dim , and the Heac
proves waterifli and weak ; But the knowledge of the
Gocidnefs of God to us , as it draws the Goodnefs of
God nearer to us in Senfe , fo it ftrikes more our Af-
fe&ions, which God hath placed in' us for this End,
And this was the motive of Love , and confequently
of Obedience , both under the Law , and under the
Gofpel 3 tliough the Expreffions of that Love under
the Law had more in them of Senfe , and under the
Gofpel, more of Spirit, Deut. 30. 20. That then way eft

l&ve the Lord thy God , and, obey his voice , and cleave MII&
kirn, for he is thy life, and the length of thy days, &C. LisI^ ?»
47. Her (ins, which are mswy^ are forgiven ? for (ke loved

muck. Chrift argues from the meafure of her Love,
to the meafure of God's Goodnefs to her, and her Senfe

Of it. And here We have the trtte Principle of all true

Obedience to God : The bare External ad of any thing
commanded by God , unlefs it move from a Heart or
Principle conformable to the Will of God, is no Obe
dience : for all External actions, taking them divided
from the Will , they are all of one kind and nature :
The very fame ad proceeding from a Soul differently
principled, may be an a£t of Obedience, ( z>/*. when
proceeding from an obedient loving Heart -, ) an aft of
compuliion , when proceeding from a bare ferviSe
Heart 3 a brukiih a& , when it proceeds from a Soul

not

254 Of the Knowledge of God, PA&T ft

not moved with any Confederation 5 and an aft of
malignity againft God , when done out of a malicieus
ennning defign. Some even preached the Gofpel for
Envy, Phil. i. 1 6. So then as the Knowledge of the
Goodnefs and Love of God to us , is the immediate
caufe of the return of our Love to God 5 fo this love
of the Soul unto God, is the true and immediate Prin
ciple of all true Obedience unto God. Now theft are
the genuine and natural Efe Els of Low to God :

1. It makes a Man, to make God and his Henour and
Glory, the higheft and fuf ream End of all his adions. And

this muft needs be fo in Reafon : For as the great End
of all the works of God are his own Honour, fo where
there is true Love to God , it cannot chufe but ma^
the Soul value that moft, which God moft values.
As he muft needs be convinced in his Judgment, thac-
that which God makes his End, muft needs be the
chief End of the Creatures actions 5 fo where this Af-
fe&ion is, it muft needs drive to that End: for if it
fhould in any thing go befide that End , or not aim at
it , there is fo much want of Love. My Love to a:
Creature may confift with a croffing of the End of that
Creature out of my very love to it , becaufe the Crea
ture, which I love , may drive to an End , which is
not for his own good : but this is impoflible in cafe of
my Love to God 5 for whatfoever moft tends to his
Glory, is moft conformable to his Will , and what
foever is conformable to his Will , is moft infallibly
conformable to the foundeft and beft Wifdom.

2. It makes the Heart Conformable unto the will of God;
for he that loves God truly , makes his Will the mea-
fure of his own : and it is impoffible to think that a
Creature (hould 'love God truly , and yet croft the
Will of him whom he thus loves. The Perfection
of all Creatures, even inanimate, confifts in their Con
formity to the Will and Law of their Creator, ftampt

upon

C H A ?. X* and of our &ehts.^ 2 5 5

Upon them in their Creation ^ and when rfiey turn
ailde from this, they contract Diforder and Defor
mity •, much more in cafe of a rational Creature, who
is endued with Faculties fufceptive and executive o£
the Will of God in a higher meafiire, And the Fruits*
of this Conformity to the Will of God,are,

i. A chearful Submifljon to the agings of the Will
of God upon us with Patience and Contentednefs v for
it is his Will, whofe Will I have made the meafure
of mine : and though I ftall not ceafe to make my
humble application to him for the removing of his
Hand of what kind foever, yet I have learned of my

Saviour tO conclude, Not my »///, but thy wilt be dwe.

*. A folicitous inquiry what this Will of God is 5
for the fame Love, that teacheth me to make liis Will.
ipine, teacheth me likewife to make inquiry after , this
Will by my Prayers, by my Studies, and Inquiries tfv...'

3. A ftrift walking according to that Will , in all
things, and at all times.

3. This Love of God works an <*»/#/ Conversion

Heart before him. And this is. that Fear, cf God\
which the wife Man tells us is the great duty pf 'Man,
Efdef, 12. 13. Now the Fear of God may • *»•//* up®n
fpme of thefe Conficjeracions ;

i. Out of themeer Senfe of a Guilt incurred, and
the Power and Wrath of God againft the guiky Crea
ture. Such was the fear of Adam before God had
revealed the Cure of his Guilt, Gen. z. 10. 7 hewd tfy
'voice In the garden and TVM afraid: and this fear drives,
the Heart from God, and therefore he hid himfelf.:
and therefore this Fear in the perfedion of it, is not
confident with the Love of God-, though fo much of
impei fedtion as our love unto God hath, fo much even
of this Fear may 'be in the Soul, Rem. 8. i^. .mh*ve

not received the for it of bondage again to fear. I John. 4.
18. He that fear eth is net made ftrftft In JLi~rc.

*. Out

256 Of the Knowledge of Ged, P A R f It1

2. Out of the mere fenfe of the Majefty, and Glory*
and Power of God , and the fubordination and fub-
jedion and diftance of the Creature* And fuch a Fear
as this , as it may confift , fo it ought to be joined unto
pur Love of God And, although there were in us an
impoffibilicy to fin , as in Angelical Natures , or ble£
fed Souls, yet this Awfulnefs and Reverence to his
Majefty will be, and muft be in us: for all the Attri
butions of God rnuft be received with anfwerable Af-
fe&ions in his Creature, and one hinders not the other.
And this awe of the Majefty of God in the Heart ex-
prefleth it felf in fuitable Deportments and Expreffi-
ons without, dbrdham , that was the Friend of God,
yet forgets not his diftance in his Prayer, Gen. 18. 27.

Behold, now I have taken upon me to fpeak^ to the Lord, which
am but dttft and afas. . Exod. 34. 6. When God pafled
by Mefes, he proclaimed his Majefty and Glory, as well
as his Mercy and Goodnefs : The Lord, The Lord God,
Merciful, &c. And it found a fuitable affedion of re
verence in Mofes 5 he bowed his Head towards the
Earth, and worftiipped Even when we rejoyce in
him, it muft be with Trembling, Pfal. 2. 1 1. And this
is a great part of the Bufinefs of the Old Teftament ta
acquaint revolting Man with the Majefty of God, and
to fence out thofe irreverent and unbecoming thoughts
that the degenerate Sons of Men had of the infinite

God, Jfa 40. fer tot urn, & Verf. 1 8. To whom then will

ye liken God? And as the Angels in awful reverence
to his Majefty, are faid to cover their Faces, (Jfa. 6.
2. ) fo the twenty four Elders that fat about the
Throne, caft down their Crowns before the Throne,

Fev. 4. lo.

3, Out of a fenfe of his Goodnefs, mingled with
tlie confideration of his Greatrefs-, which doth at once
improve the value of his Mercy, that it fhould come
from fo great a Majefty $ ar d improve that Fear of

his

CHAP. X0 and of our Selves, 2 S7

his Greatnefs , by mixing with an humble Love,
the Love of a Child to a Father., And this is moft
feen in the care of avoiding any thing., which may

difpleafe God, I Pet. I. 17. Pajfing ^the fopurning

hers in fear. This is that that makes them watch
ful and jealous of themfelves , left any thing un-
beleeming fo great an Engagement fhould pafs from
them. This Caution againft Sin, rifeth from the
Love of God under both the notions before expref-
fed.

1 . As our Love is terminated in him , as the Ciiief-
eft Good : and fo we avoid fin out of fear of that lofs,

.which we may have by it. This, it is true, is not
without a mixture of Love to our feives, yet allowable
to be a ground of our Care.

2. As our Love returns to him by way of Bene
volence^ Where Love is to an Equal , it creates an
awe of giving diflafte. How much more, when to
the infinite God, and yet. that fo far condefcends in his
Love.cp us.

4. This Love of God breeds an endear cf Llk^nefs
ts him. The genuine effed of Love, is Union : and
Similitude to the thing loved , hath a degree of Union
injt. -Now becaufe no Eye can fee God and live,
neither can there be that proportion between us and
.him, that we fliould frame our feives unto his Image
immediately , he hath given us three Copies of himfelf
to take out, W*..

1. In his Works: in his Patience, in his Goodnefs3
in his Mercy.

2. In his Word he hath tranfcribed for us a Copy
of his Holinefs, i Pft. i. 16. Beje boty, for }our heavenly
Father is holy.

3. In his Son. God in the Creation, printed his
Im:ige upon Man , and Man by his fin broke it,
and defaced it, as Mofa did the two Tables of Stone.

S God

258 Of the Knowledge of God, PART II.

God gives a new Image of himfelf to Man: He
hath given his Son into the World , who is the Image
oftheJwifoltGodiColof. i.iy. iCor.4.4- And while
we look on him with Faith and Love , we put him
on, Rom. 13. 14. We grow up to the meafure of
his ftature , Ephef.^. 13. We are changed into the
fame image , from glory to glory , even as by the
Spirit of the Lord', ^ Cor. 3. 18. We put on the
new Man , which is renewed in knowledge , after
the image of him that created him, Co/of. 3, 10. And
we were predeftinate to be conformable to his image,
Row, 84 29.

5-. This Love of God breeds in us an mdervalmng

of all things in compart/on of him. And this is a natural

effect of Love : for according to the meafare of our
Love, is the meafure of the Eftimate of the things lo
ved ; If God be the choiceft and chiefeft Object of
otir Love, it will, like Mofcs his Rod, devour and con
found the reft, efpecially, when they come in compe
tition with it : If we have diforderly Paffions, and Af-
fedtions, and Lufts. This Love of God will mortifie

them •, for Chrift is our Life 5 Morttfie therefore jottr
cankij Members fee. Colof.34^. It will crutifie the flefll
with the •Affections and Lufts, Gal*t. 5. 24. I will pull
out a right Eye, land cut offa right Hand, if it offend,
Matth. $•. 24. I will teach a Man to hate his Mother,
Wife, Children, Brothers, Sifters, yea, his own Life,
ivhen it comes in competition with his Saviour, Lul^ 14.
26. To efteem his outward Priviledges, Learning,
Reputation, &c. and all things but lofs and dung for
the Excellency of the Knowledge of Chrift, Philip. 3.8.
nay, the bed of our Obedience, Prayers, Righteouf-
nefs: It makes this humble. Confeffion-, "O Lord,, ![
:t I owe unto thee, the ftrength of my Soul 5 and when ( ;
" I have paid it , I am but an unprofitable Servant :
" Thy Goodnefs to me, is none of thy debt to thy

I! Creature $

C H A p. X. 'Jto&ofywSrfvtSi % f f

" Creatures But my mofttxouifite and perfedl Obr
" dience^due toihee: And behold , I have bioughe
"before thee thefe Services :.>whae there is in thetfl
<{ worth the accepting , is. .thyyow4 ,the work of- thine
"own Spirit,, the puithace' of; thine own Bloods the
" reft, alas ! is mine , and is an Object rather for chy
"Mercy to pardon, than thy- Juft ice to accept, :

6. It WOrKS true Sorrow/Jor -any fin committed : for 2S

it cannot chtife but be fennble ? aiof any^injury com*
nutted to the God he loves i la moft efpecially of fudi
an injury as is done by himfelf. ; . .

7^ The Love of God is the only true Principle of
all obfdlence. Faith Works -by LoveV-i^/:;^ g,
And Chrift died, not only to. redeem; mi sfrom out
Iniquities, but to fw'ifie unfa -•kiiuftlf a ftwiw
zealous pjnUjM^L -Tit. >. 14, And.we ^c^r^
in Chrift unto good Works > Mfhcf, %,IQ. And
is the wilt cf.G&dywrtFtttfary wen jwr fittffin'faftftgHj

i Thef. 4. 3. And it is . as; impolfibk, that where
the true Love of God ,is , thefe .can be wanting > as
it is for the Sun to be without his Light, j The Love
of Chrift is a conftrainuag .Lov.e, * 0^5,44, And
he died for ally that they that live , fhould not from kewc*
forth live to thewfefoes, but to him that died for ffe^V *pd
rofe again. Our Obedience to Chrift is the true Experi
ment of our Love to him, foh» 14. i $. If ye love mtj
keep my Commandments, i John ^. 3, SoourLove is the
only true Principle of our Obedience, Dwteronom, 6,
4. and 10. 12. And urn, O Ifrael, what doth the Lord tk)
God require of * thee , but to fear the Lord thy Qod^ and to
valk^ in his ways , and to love him, and to fcrw thff Lord
thy God with att thy heart, and with all thy Soul, The
Love of God cannot be without his Fear and Obe*
dience. Now the J2y/#4*to« trifwgfrom this
will be,

260 Of the .Knowledge of God, PART II.

1. A Mincer* Obedience , becaufe it proceeds from a
Principle within: for the Obedience is fohned'in the
Heart , before it is formed, in the A&ion. 'Love can
not be diffembled, becaufeirs residence is in the Soul :
the adion that proceeds from Love,. mult needs be
therefore fincere.

2. A -Jberpetfial okfatic* , becaufe the -Principle
within is perpetual afid - increafing : for the; more
a^Man loves God, the more God is pleafed to
difcover his Goodnefs' to him; and confequent-
ly his Love increafeth , and consequently .his Obe
dience..

3* Umvttfal obedience^ for it is the fame Principle
within, that looks univerfally upon all. The Obedi
ence is upon this. ground. It is the Will, and the
Command of him whom I love , that ingageth my
Obedience: and wheresoever I. find that impreffion,
there 'is -my -ground : If the * thing comm;rnded , be
more unfuitable to my Coi>ftitution , Occafions, Exi
gencies, yet it hath the Impreflion of my Lord up
on it , I will by his firength and Grace obey it:. I
Hove him, 'his Will, and. not my own, muft be the
meafitfe of my Obedietice. And this is the reafont
why the breach of one Command of 'God know*
ingly , is the breach of all , becaufe,. if my Obedi
ence to the reft, had been rightly principled upon
the Love of God, the fame Love would have im
gaged tine to the obedience of this: my Obedience
therefore to the reft, is not Obedience-, but a Pre^
tence or Shew. Sdfrre Commandments of God
do include in them a greater fuitablenefs to the
Rational Nature of Man than others 5 foch are the
Laws of Nature , the Decalogue : fome are fuch
Commands, as feem only to be Experiments of our
Obedience-, fuch were the Ceremonial^ Commands $
die Command to ^fovi/ww, to facrifice his Son,

A 5 to

CHAP. X. &n& of ottr Skhein \ ^ '261

to the Young Man , to fell all he had : But where
this true Principle of the Love of Gad is", there
will follow Obedience, to both, .though the more
hard the Command, the greater meafure of Love
to God is required to a full performance of it. Ic
teaches Obedience, where the thing commanded, is
of it felf full of Beauty-,, as all Moral Commands
are, becaufe but the Abftrad: of his Image: and it
teacheth to obey where the Command feems to
carry nothing in it, but afperity, and unufefulnefs 5
for it hath made the Will of God the meafure of
its own Will. Now concerning the Subjed; of our
Obedience, how far it extends, and what the Rule

of it is, vide infra.

CHAP.

*£« Of tkt Kfiwletge of QoJ, P * $ T II.

M

H . .

with Chrtft., *nd fo ottr
w ffa flgfo ef Ged.

' • -ro-.c",

HI T H E R T O \ve have feen thofe motions of
God to -his Creature, and the motion of the
Creature unto God again \ and both thefe muft needs
end irj Union 3 and this Union can be no othervvife
than hf the Son ,» in whom the Divine and Humane
Nature were united in one Perfon > in whom the di-
ftanee and difeence between God and Man, were
filled up and reconciled* And by virtue of pur Unioh
with himj as our fins are made, as it were his, in poine
onmputitionand Satisfaftion, fo we have all that com
municable tut that wasinChriftihis Righteoufnefs,

3* p. tfc Itf&ttfaft &kkh is ef 6®d ty Faith;

Cfctfii his Spirit i AM. 8.9* his Refurreftion,
efk a, 6, kath raifed m nf together , And mad* #/ ft
hgttler with kim m kta*wl$ ffaM% ColoC a, Zi. Burkd
with kirn ifi fiapnfm , wktni* affi y* an rifen with him
tke faith $f tkt ef&wtiw of Gtd: of his Son-
Q*l**> 4. 7* &*** rf

Now all theft three Graces of God , wrought in our j
hearts by the Spirit of God > are motions unto U&ion, j
yet the aft off*M, is the firft aft of the Soul, and there- i
fore thtraft whereby this Union is formally made: ;
therefore we are (Md to be juftified by Faith* Rom. 3. %s.
To partake of the Righteoufnefs of Goa by Faith,

;
CHAP. XL toed of onr Selves*. 26$

Rom. 3. 2 z. Phil. 3, 9. w*. That by the Eternal Coun-
fel and Goodnefs of God , Chrift is put in the place
of him that believes, in refped of his fins 5 and he
that believes is in the fight of God , put in place or
ftead of Chrift, and by that means is judged righteous
in the fight of God , even by that very RighteouP
nefs, which was the Righteoufnefs of Chrift , the Me
diator. And when we fpeak of Faith, we muft not
intend that work of the Spirit of God in our Souls,
whereby we believe-, for by the very fame work is
wrought belief, love of God, and hope in him: But
it is that a<5l of that Life fo wrought, which doth be
lieve. NOW we {hall COnfider, Wty^ or by what reafon the
aft of Faith worketh our Union with Chrift) and fo cur fftfti-
fication in the fight of God :

i. Becaufe it is the trill of God, John 6. 40. This Is
the will of him that fent me , that every one which feeth the
Son , and believeth on him , may have everlafting life : He,
that is the great difpenfer of his own Goodnefs , is
pleafed that this (hall be the means of that Difpenfa-
tion. In ancient times before the coming of Chrift,
he was pleafed to ufe other immediate Inftruments,
fuch were Circumcifioir, Obedience to thofe Laws
which he gave : thefe had not their Efficacy of them-
felves , for they were indifferent things -, but they had
their Efficacy upon thefe grounds: i. The Divine
Inftitution to that End : ^. The mingling of the Ef
ficacy of the Sacrifice and Satisfaction of Chrift with
3. A performance of them with an Obediential and
believing Heart, which, though it was not always
accompanied with an explicite and a&ual belief of
Chrift, yet it was not without thus much Faiths
vi*. That it was a thing injoined by God for fome
fpecial Purpcfe, for the good of his Creature. And
thus likewife in Infants , who are not capable of an
a&ual exercife of Faith > God hath qaeftionlefs, fome

S 4 fecret

So^ PART II.

fecrec^ efficacious means of the application of Chrift's
Sacrifice onto them. Thus, proportionable to the.
Condition of his Eleit in all times and .Conditions,
God is pleafed to proportion a means to make this
Sacrifice effectual. To the ancient Fathers , that had
not ^ the fame opportunity of believing. In refpe<5l
Chrift was^not revealed to them fo clearly as to us, it
was his Will to appoint at leaft , a more implicite and
obfcure ad: of Faith : They were ihut up unto the
Faith that fliould afterwards be revealed, GaUt. 3. 23.

i. Becaufe Faith is the firft aft of the New Life,

wrought in the Heart by the Spirit of God , tending
to anion : It is true , that Knowledge is that which
precedes all the works of Grace in the Soul 3 but in
this, the Soul is not To much adtive, as paffive^ and
Knowledge doth not, of it felf, unite the Soul to the
.Object, f/-c. Chrift, as it doth unite the Object to the
Soul : But the firft motion of the Soul to Union , is
not that Faith of Affent, which differs not from
Knowledge, but the Faith of Recumbency or Ad
herence,, And this priority of the att of Faith is not in
time , for Life is wrought all at once in the Soul 5 but
in Nature and actual operation. And this priority
of Faith in this fenfe is ttpw three grounds : i. In refped
of the nature of the Aft. ^. In refpedt of the nature
of that Truth, upon which it fixeth. 3. In refpeft of
the Condition of the Creature.

i. In refpeft of the nature of the Aft? The Creature
is created effentially depending upon God \ and De-
pendance is the firft relative act of the Creature unto
the Creator^ as it is the firft relation, fo^the firft mo
tion of a rational Creature unto God , is by an adl
;of Dependance and Piecumbence upon his Truth and
Goodnefs. And herein confifted as the firft act of
Union, in our uncorrupted Nature, unto God, fo
herein was the firii breach that was made upon Man,

Gen*

C HA P. XI, and of onr Selves. 26$

Gen. 3. i. Tea, hath God fold, &C. Man's Duty W3S Re-
cumbency, and Truft,, and Reliance upon the Good-
nefs of his Creator, and the Devil weakens his Faith
or Dependance upon his God , and deceives him. His
firft Fall was Diftruft in the Word and Goodnefs of
God , and his fifft Recovery muft be by Recumbency
upon him , his Truth, and Goodnefs.

2. In refpeft of tie nature of the Meftage. It is 2

Meffage , that as it requires , fo it concerns our Faith
and Recumbency. It is a Promife of Mercy and Peace
unto as many as believe the MefTage : According to
the nature of the thing known , is the motion of the
Heart towards it : This is a Meffage of Deliverance
and Peace , with a Command to reft upon it 3 there
fore of neceffity, the firft aft muft be Recumbence,

John 1 1 . 40. Said / not, if then wouldeft belle: c^ thott (hould*-
eft fee the Ghry of God, Exod. 14. 13. Fear not, ft and ft ill,
and fee the fitfoation of the Lord. The firft aft , that 3.

Meffage of Deliverance from God worketh upon the
Heart, that entertains it, is Recumbency and Refting
upon the Truth and Power of God.

3. In refpeft of the Condition that this Meffage of
Deliverance finds us in. We are incompafled every
where with Guilt 3 and the avenger of blood purfues
jthat guilt, and we cannot by any means find any
Power in our felves , or in any other Creature , to
efcape it : The Soul being ferioufly convinced of this,
,God . prefents unto it the Satis faft ion and Righteouf-
iiefs of Chrift, his Promife of Acceptation of it, and
our deliverance from his wrath by it : And now the
Soul, like a Man ready to be drowned, firft lays hold
of the Cable that is thrown out to him, even before
it hath leifure to contemplate the Goodnefs of him,
that did it. So the condition of our Mifery teacheth
lis hrft to clafp the Promife of Mercy and Salvation in
Chrift 3 and then to confider and contemplate the great

Mercy.

$66 Of the Knowledge of God, PAR T II.

Mercy and Goodnefs of God , and to entertain it with
Love and Thankfulnefs. An extream Exigence will
give a Man fome confidence to adventure upon a dif
ficult and unlikely occafion of deliverance $ becaufe it
is poffible his Condition may be bettered , it cannot

be made WOrfe, ^ Kings 8. 4. Wkj Jit we kere until t*€
die ? if we enter into tke City , tke Famine is in tke Citj,
And we /hall die tkere 5 if we Jit ft III here, we die alfo : NOT»
therefore let m fall into tke Hofl of tke Adrians, iftkejfavt
us alive ^ we {ball live } and If tke} kill tts , we fhall but die^

Even fo, even in a way of Reafon , may the Soul de-?
bate with it felf: I find my Condition miferable, and
I know not how to avoid it : when I look into my
felf, I find a guilty and condemning Confcience 5 when
I look behind me, I fee the avenger of blood purfuing
jne, and ready to overtake me 5 when 'I look before
ir.e, I fee nothing but a Hell to receive me in my flight 5
when I look upward , I behold an offended and angry
God, armed with Power and Juftice to condemn me.
It is true , he is a Merciful and Bountiful God 5 but
that aggravates my Mifery. What Comfort can the
thought of a negle£ied , an abufed Mercy add unto
me ? fo that now, as my Mifery is intolerable, fo it is
inextricable : as I cannot help my felf, fo I can fee no
thing without me but ftorms, but trouble, anddark-
nefs, and dimnefs, and anguifh, Jfa. 8. 22. and a guilt
within me, (till telling me worfe is to come : and to
prevent my defpair, I turn me to the Creatures , tp
Friends , to Pleafures •-, but alas ! they have no more
tafte in them than the white of an Egg-, like Drink in
a Fever, they increafe my Torment. In the midft of
all this tempeft of the Soul, the Love of God , like the
Dove to the drowning Ark, lets fall an Olive Branch,
a Meffage, a Meifage and Promife of Life and Delive
rance, an invitation to Peace and Salvation. Let any
Man judge now, whether a Soul fenfible of his owr

Condi

CHAP. XI. and of cur Selves* 267

Condition, will not greedily , and even before it hath
leifure to contemplate the Mercy , lay hold upon it,
reft upon it, get unto it : fo that the condition of the
Soul, and the fenfe^of it, doth even drive the Heart,
'in the firft aft of its Illumination , to coming unto
Chrift, and refting upon him : And then the Soul hath
more opportunity to difcover, and contemplate, and
value the Goodnefs of God , whereby the Love of the
Soul to God, is more and more excited and increafed.

And thus we fee how the Believer is united unto
.Chrift: not t corporeally, nor yet fubftantially * yet
really and fpiritually, thefe motions of the Soul being
met and entertained with Objefts fuitable to their ut-
jnoft latitude : Our motion unto him by Faith and
Adherence, finds not only an invitation before it com?,

JMatth. 11. 28. Come fwt* me ^ all ye that labour and are
heavy laden, and I mil give jw reft: But a reft when it
doth c.orne : Our motion unto him by our Love, finds
an entertainment with Fruition, John 14. 23. If a man

love me , he mil keep my words , and my Father will love him,
and we ml/I come unto him , and make our abode with him :
Our Hope entertained with Affitrance, and thePre-

poflcffion of Our Expectation, John 14, 2. 1 g* to prepare
a place for JOM, i Pet. 1.4. An inheritance incorruptible
and undefiled^ veferved in Heaven. In the creation of
Man, as like wife of Angels, God placed in them
Powers fuceptive and able to receive a great meafure
of his Truth, Glory, and Goodnefs: And when he
had furnifhed them with Veflels, as I may fay, of this
Capacity, he filled them with his Light and Goodnefs:
And herein confifted that great Union between God
and his Creature 5 and consequently his great Happi-
nefs, And in Man's Reftitution , the fame courfe is
taken to make him happy again. Here is the diffe
rence, arid pur acceifion of Happinefs, that this Mercy
js not put into our own hands , but into the hands of

our

Of the Knowledge of God, PART IL

our Mediator for our ufe. For as in him dwells the
fulnefs of God , fo every true Believer dwells in him,
and makes up that Body , which is the fulnefs of him
that filleth all in all, Ephef. i. 23. And is thereby fil
led with the Fulnefs of God, Efhef. 3. 19.

CHAP. XII.

The Effects of our llnion with Chrift.

NO W we come to confider the Efetts of this cur
Vnlon with Chrift more diftinftly.
I. Remiffion of Sins^ EpheC 1.7. Colof. 1.14. In whom
we have redemption through his blood , even the forgivenefs

of fins : For by virtue of our Union with him, the Fa
ther looks upon us, as having made that Satisfaction for
Sin, which in truth his Son made.

2. fyftificatlon : For as by virtue of our Union with
him, his Satisfaction is ours , fo is his RighteoufneG.
And hence that Righteoufnefs , by which we are made
righteous in the fight of God , is called the Righte
oufnefs of God , i Cor. j. 21. That we might be made
the Right COM fae fs of God in him, Phil. 3.9. That I
may he found in him 5 not having mine own right eon fnefs
which is of the Law , but that which is through the Faitl
of Chrift , the Right eoufnefs which Is of God by Faith.

And therefore Jer. ^•$.6. 33. 16. he is called, The
Lord our Righteoufnefs. And indeed without this, though I ,
it were poflible , that we could have our fins forgi
ven , yet without this Righteoufnefs , we could not |
adually attain Happinefs. Chrift therefore muft pre- ;

It

le

ient us Holy , as well as unblameable, Colof. 1.22. So
then , being one with him , as our fins by imputation

were

C HA p. XIL and of our Selves. 269

were his , and his Satisfk&ion ours , fo was alfo his
Righteoufnefs.

3. Peace and Reconciliation with God: For^ 3S God
from Heaven , proclaimed himfelf well pleafed in his
Son , fo if we are one with him , he is confequently
well pleafed with us. And this Condufion follows
naturally from our Juftification in 'the fight of God :
The controverfie between God and his Creature was
Sin --, and when Chrift took up that Controverfie, there

muft needs follow peace, Rom.$.i. Being jufti fie d by

• Faith rye have Peace with God through Chrift , Colof. I. 20.
Having made Peace through the blood of his Crofs, Eph. 2. 14.

For he is our Peace : And the consequent of this Peace
with God, is Peace with the Creature, who, when Man
became Rebel to God , became Rebel to Man, unufe-
ful, vain, full of vexation: but by our Peace reftored
with our God, our Peace with the Creature , is part of
our Portion, Godiinefs having the Promife of this Life,
as well as that to come, i 7/^.4.8. Matt. 6.^^, and peace
with our own Confciences: Conference was God's
Vicegerent in Man, and when her Lord is angry, the
Confcience will chide : It is a Glafs, wherein a Man may
by refle&ion , fee the face of Heaven , and of his own
Soul. But when once the Heart is fprinkled from ah
evil Confcience by the Blood of Chrift, He!?. 10. 2. ^^.
.the Confcience is quiet, for Heaven is quiet. As Peace
'.was the Proclamation of an Arigel at the Birch of Chrift,
Lnke 2. } 4. fo Peace was the Legacy of Chrift, when he

;Was leaving the World, John 14. 27. A^ Peace -I leave

. with you. And the Fruit of this Peace, muft needs be Joy :

fWhen a Man upon found grounds doth find that -his

Peace is made with Heaven, there cannot chufebut be

a Joy anfwerable to the fenfe of fo beneficial a Peace.

- Therefore Rom. 14. 17. The Kingdom of God \sRighu-

'wfncfs^and Peace , and Joy in the Holy Ghoft, Rom. 15". 1.3.
The God of Hope fill you with all fojy and Peace in believing*

Where

276 Of the Knowledge of Ged, P A R T II.

Where there is Faith, there will be Peace, and wherfc
Peace, Joy : and therefore when Chrift had finished the
work of our Redemption, that Spirit which he fent in
to the World, is called the Comforter, John i j. 26.

4. The Spirit of chrift : and that may be taken thefe
ways.

i. The immediate Ctmwwkttio* of the Holy Spirit,
wherewith Chrift himfelf was indued : for, as in re-
fpeft of the Union of the Divine Nature , there was
an EfTential Union between the Son and the Spirit 5
fo by that Union of both Natures in one Perfon, there
was a Communion of the fame Spirit unto Chrift *
The Spirit defcended upon him like a Dove, Matth. 3.
1 6. God gave him not the Spirit by meafure, John 3.
34. Now as Mrons Ointment , that was poured firft
upon his Head , defcended upon the Hem of his Gar-4
ment 5 fo by virtue of our Union with him, that Spi
rit, that was without meafure poured upon oiir Head,
was in fome meafure, diffufed upon all that are united
to him : and as the fame Soul , that aduates the
Heart and the Head in a more plentiful and eminent
manner, doth ina&uate the moft inconfiderable pare
of the fame Body 3 fo the fame Spirit, that is in Chrift,
is in every one that is united unto him, though in *
different degree of operation, Rom. 8. 9. .If any WAV
have not the Spirit of Chrift) he is none of his, ^ Cot* 6. 1/,
He that is joined unto the Lord, is one Spirit* And by

this Spirit of Chrift , which he giveth and communi-
cateth unto thofe that are united unto him , they are
• faid to be fealedby the Spirit of Promife, Efbef.i.
13. 2 Cor, i. 22. viz. It is by this Spirit of Chrift,
that we have accefs unto God, Ephef. 2. 18. we have

accefs by one Spirit unto the Father : and it is this Spirit i

that forms our Defires in us 5 and by this means , our
Defires are not only difcoyered unto God, that knows
the mkid of his own Spirit , but they are alfo con
formable]

C H A p* XII. And, of our Stives. 271

formable unto the Will of God, Row. 8. 27. He that

feArchcth the heart , knoweth what is in the mind of the Spi
rit , becaufe he maketh inter cejfion for the Saints , according

to the will of God. And as the Father did hear the Son
always , becaufe his Defires were conformable to the

Will of his Father, John 1 1. 42. / know that thou heareft
me -always': fo, John 16. 23. What foe ye r je /hall ast^thc
Father in my nawey hefeallgive ityott : for it is a Petition

fratiaed by that Spirit, which is the Spirit of Chrift,
and of God 5 and what his own Spirit defires , it is
his own Will to grant : And for this caufe, it is called
the Spirit of Adoption , Rom. 8. i ;. God is pleafed
to atcept the Prayers and Services of the Members
of Chrift in him , even as the obedience of his own
Soris , becaufe they are moved and adtuated fay the
very fame Spirit , which is the Spirit of his Son. And
as the intrinfecal form of things is that which inftru-
mentally conforms the qualities and proportions of the
thing which it informs unto that intrinfecal form, and
fuits it with Qualities and Conditions fuitable to its
Operations, fo this Spirit of Chrift doth by degrees
conform the Soul, the Affe&ions, the whole Man,
unto the Image of Chrift, changing it into the fame
Image, 2 Cor. 3. 18. And this Spirit of Chrift doth
lead them into all Truth, fohn 16. 13. And from
hence it is , that he that is the true Member of Chrift,
•cannot continue in a conftant courfe of fin, i John 3. 9.

'For his feed remaineth in him, viz. That Spirit of Chrift,

by which he is actuated , and by which he is born of

God, John 3. 6. That which is born of the Spirit, is Spirit.
That abideth in him, and will be degrees, like a li
ving Spring , work out that mudd > that our own flefh
and corruption caft into us.

^2. Which is a fruit of the former, The mind of
Chrift. For this Spirit of God works a Conformity in
the Heart and Life coCfe-//?, whofe Spirit it is: This

Spirit

272 Of tte Kjiowle&£e cf God, PART II.

Spirit of Chrift makes an impreffipji of the Image of
Chrift upon the Soui and Life. The like Effe& with
this, wefindjn all things: In matters Natural,j:he vi
cinity of two things together, works, a Conformity
of the weaker to the ftronger, either Element or
Form : In matters Moral, Converfation between tvyp,
breed a Conformity in Manners , even different frpixi
their otherwife natural Constitution : much more,
where the Spirit of Chrift lays hold on the Soul, and
unites a Man unto Chrift , there is not only new Com
pany , but a new Form , and confequently of necef-
fity a new frame and temper of Heart and Life , con
formable to fuch Company, and to fuch a FOOT,
And in order to this Conformity unto Chrift , die
Old Converfation, the Old Man, which is corrupt,
according to die deceitful Lufts, £p/^ 4. 2*. muftbe
put off; the Affe&ions and Lufts rauft be crucified,
•Galat. 5. 2 j. the Body will be dead becaafe of fin,
Rom. 8. 10. Ungodlinefs and Worldly Lufts will be
denied, Tit. ^.\^. For thefe make a deformity from
Chrift 5 fuch a Spirit, as the Spirit of Chrift, cannot
long endure to infprm or inhabit fuch a Soul , but if
it come into him, it will change him : And in ftead
thereof, the Man (hall be born again by the Spirit,
John 3. 5". the Spirit will be Life, Rom. 8. io. Chrift
will be new formed in them , 'Galat. 4. ip. the walk
ing will be in the Spirit , Galat. $. 25. the New Mail
will be put on , even the Imago of Ghrift , llighter
oufnefs and true Holinefs , $$?£ 4. M- Chrift will
.be put on, Galat. 3. 17. Row. 13. 14. the Life- will
be the Life of Chrift, Galat. ^. 30. the Heart will be
:the Habitation of Chrift , Efaf. 3. 17. of Gloi
Ephcf. 2.22. of the Holy Gtoft* i Cor. 6. 19. themin^:
the mind of Chrift, i Cor. 2. 16. the temper/or the
Soul, the fame with his, humble as he waslmmbleyi
2. j. holy, as he is. holy, i Pet.i. \6. long-fuf-

iering.

C H A P. XII. And of our Selves. 275

Bering and indulgent as he was, John 13. if'. Behold^

have I not given jou an example. Patient under the

Will of God, &c. And by Conformity unto Chrift,
Man is put into a right (late , and in that order to
wards God himfelf arid others , as he was in his creati
on, and thereby in fome meafure reftored to that
Happinefs which he had by reafon of that order : The
Happinefs and Peace of every thing confiftitig in the
due obfervance of that ftation and Rule, which God
hath given it. And this Conformity unto Chrift, is
our &t*Qijk*ti** , which is nothing elfe , but a refto-
ring of Man in fome meafure to that Conformity un
to the Will of God , in which he was created Man
by fin, loft that impreffipn of God's Image : God
was pleafed to give us his Son , who is the exprefs
Image of his Father , and by this Spirit of his to re-
imprint that Image again upon as many as behold him,
and come unto him by Faith, i, TLef. 4. jt This is

the will of God, even your Sanftification : {0 that the

Sandificacion or Obedience , which is wrought in us,
and required of us, is the Conformity of the Will
of Man to the Will of God. The Obedience perform
ed unto God by the Faithful , arifeth from a

frinciple.

i. This whereof we now fpcak, an iut
Change of the Nature Conforming the Heart, and' con-,
fequently the Life, to the Will of God , the Mind of
Chrift : for the fame Spirit of Chrift , which dwells
m Chrift our Head , dwells likewife in thofe that are
the Members of the fame Body : and as the onenefs of
the Soul in Man , makes that onenefs of motion in
all the Body , and that Conformity, that is in all its
motions , to the mind of the Soul •, fo that onehefi. of
the Spirit in Chrift and his Members , makes that
Conformity of the Members of Chrift unto the
Mind and Will of Chrift > which is the uncreated

T Image

s 74 Of the Knowledge of God, PART II.

Image of God : This is Regeneration $ the birth of the
Spirit 5 the forming of Chrift in us , the Sarxftification
of the Spirit, z Thef. ^. 13.

2. That whereof before is fpoken, Love unto God^
which is always the Soul of all true Obedience. The
SoulJ finds theGoodnefs, and Rectitude , and Beauty
of God , and of all his Commands, and therefore out
of a Judicial Love , it is fenfible of the ingagement
that it ows to God •-, and therefore out of Gratitude,
it will, as far as the ftrength of the Soul can reach,
obey the Commands , which are fo Righteous , of her
God, that is fo Gracious: It finds, that it was the
Purpofe of God 3 he created us unto good Works,
Ephef. 2. 10. that as many as are in Chrift , ought to
walk as he walked , i John ^. 5-. That the Son of

. God died to deftroy the works of the Devil, i John 3.
'8. to purifieunto himfelf a People zealous of Good
Works, Tit. 2. 14. That Chrift hath ordained , that
his Difciples fhould bring forth Fruit, John 15. \6\
That for this caufe Chrift died, &c. that from thence
forth, they that live,fhould not live unto themfelves,dx
2 tor. 5, 15. Now the true Love of God, makes the
'Will Of God, to be his Will , and the Glory of God
his End : if there were no Beauty in the thing com
manded, yet" (hall I difpute his Will, that hath redeem-

.ed I me? fliall I go about to difappoint him in tlieEnd
of his Death for me ?. ordinary Reafon teacheth me
to fubfcribe and yield Obedience to the Commands
of God , for they are all moft Wife and moft Juft
Commands *, and though I fee not the Wifdom, Ufe-j
fulnefs , and Juftice of them, yet the fame Truth, that1
tells me , his ways are unfearchable and paft finding
out, teacheth me to obey, when I difcern the Au
thority, though not the Reafon of the Command.!
Bat it ic were not fo 3 fuppofe I could be a lofer by
my Obedience, I cannot lofe fo much as I havej

freely'

• CK

\S>
(Ait

is Obedience had left him as Childlefs as the Pro-

mife found him : But the greateft Command, that I

an receive from my Saviour , cannot return me to

) bad a Coridition;as: his Pity and Mercy found me in:

f he require my Riches, my Liberty, riiy Life, yet he

eaves me fomewhat, which without his Gqodnefe

had loft, and dc>th more than countervail all my other

Lodes , even my Everlafting Soul : When he requires

ie(e of me, be pays me interelt for them, Matth. 19.

9. But if he did not, yet the Price of my Soul in or-

linary Gratitude, may deferve the life of my Body 5

br what can a Man give in Exchange for his Soul ?

Wattb. \6 ^6.

HAP. XII. And of out Selves. 275

refely received from him chat commands me : When

received a Son from the Goodnefs of God*
nd God required him again , dbraham obeys , though

T * CHAR

fc*

Of the Knowledge of God, PART II.

CHAP. XIII.

Cowcrnirtg the futtwg off the Old Man : and
I. What it is*

N

O W concerning the tutting efftbe old M^n, two
things areconiiderable;

i. What this Old Man is.
%. How we nitift put him off.

For the former? it is nothing but that Ataxy , Dif-
order, and Corruption, which by fin did fall upon
our Nature : It is not our Nature in its eflentials , for
that is ftill good 5 .but the abfence of the Goodnefs and
Perfection of the reafonable Soul , which confifted
in the Conformity to the Will of God , which is the
Beauty and Perfe&ion of every thing. And from this
diforder in the Soul , proceeds the diforder in the Life
and Adtions. And this Old Man hath a double ftrenyk

And, advantage ut en us :

i. In it fi/fy the Corruption and Diforder is fo uni-
verfal , that the whole Soul is bound under it : it hath
no fuppliesqf its own to refcue it felf 5 for they are all
corrupted : it is therefore called a Dominion of Sin,
Rom. 6. 12. a body of death, Rom. 7. 24. a Law of
Sin, bringing the Soul into captivity, Rom. 7. 23.

^. Accidentally, the Prince of die Power of the Air, j
taking advantage of this confufion and diforder of the
Soul, gets, as it were, into it, and fo workethinthe
children of difobedience, Efkef. 2. 2. inhabits it as his
Oftle, and ufeth the Faculties of the Soul, as the
Weapons wherein he truftethj became a Ruler of

Parknefs

CHAP. XIII. And. of our Selves, 277

Darknefs in the Soul, Eph. 6.12. Is J*da* covetous ? the
Devil gets into that covetoufnefs, and a&s it even unto
the betraying of the Lord of Life, Luke ^^. 3. Is Peter
lifted up upon his Matter's atteftation of hisConfeffion?
the Devil gets into that Pride , and he becomes a tem
pter of our Redeemer, Matth. 6. 23. Is a Man immode
rately angry ? the Devil gets into that Anger , and will
turn it into Malice, Ephef. 4. 27. The Prince of the
World could get no advantage upon our Redeemer, he
lad nothing in \\irt\,John 14. 30. but fo much of the Old
Man as remains in us, fuch a patty hath the Devil in us
to entertain, noui ifh and aduare his temptations.

We (hall therefore coniider , wherein this Corrupti-
tion or Deficiency in our Soul confifts. It is in ever}
faulty ef the -whole Man , as may evidently ap
pear by the enumeration of particulars,
''fc; i. /* the Vnderftandlng there wants Light, Rom. i. 2i.

Their foolifi^ heart was darkened, Ephef. 4. 1 8. And from

lence the imaginations become vain, Rom. i. 21. and
not only vain, but evil, and continually evil, Gen. 6.
£. purfiies unprofitable Guriofities, A8s 19. 19. Lufts
of the Mind, Efkef. 2. 3. Fables, and impertinent Que-
Kons, Tit. 3. 9. i Tim. i. 4. vain deceit, Co/of. 2. 8.
It wants a capacity to difcern things of created con
cernment, i CV. 2. 14, the beft habits of the Under
standing are corrupt: The Wifdom of the World is
lot only Fooliflmefs, i Cor. 3. 19. but Enmity ta God :

earthly, fenfual, devilifh, fames 3. 19. Thefe and
:he like, are the Old Man in the Underftanding : for
he Light being either cut, or dim , the adlings of the
Inderftanding are irregulars and it is one of the great

ork$ of Chrift in oqr renovation , to give us the

"otic of a found Mind, i Tim. 1. 17.

(z.)'4* iht Ctnftiww. This is the tendered part of
SouU the receptacle of that Light and Authority
whioh he hath left in us, to be our Monitor
T 3 anil

278 Of the I&orvledge of God, PART IL

and his Vicegerent,^, vi ^ . And yet the Old Man hath
mattered and corrupted this alfo , puts it awry. or out,
iTlm. 1. 19. defiles the Mind and Confcience, TiV.i.if.
fears the Gonfcience , fo that it is infenfible, and part
feeling, Ephef.-q. 1 9. And if the Confcience be fo vigo
rous , as not "to be ftifled by means of this Corruption
and the concurrence of the Prince of the Air, it becomes
our Mifleader, being filled with Errors and miftakings$
or pur Tormentor, being filled with horror and defpe-
ration : and it is the great work of God in our renova
tion , to reftore the Confcience to his primitive office
and place , by taking away the guilt of fin, which kept
the Confcience in a continual ftorm, Heb.io.'z: ^^^
and by purging the Confcience from the pollutions and
corruptions of fin, Heb. 9. 14. purging the Confcience j
from dead works, to ferve the living God.

(3) In the will there is irregularity upon a double!
ground :

1 . By reafon of that Corruption that is in the Under-
.ftanding'r for the profecution or averfation of the Will
are much qualified and ruled according to the Light that
is in the Underftanding, and if that Light be Darknefs
andErrq!1, then there muft neceflarily follow a mif- :-
carriage in the Will.

2. By reafon of that Captivity, that is in the Will '•
unto the Law of Sin, and of the Flefh. God gave un- >'
to Man a righteous Law, which was to be the Law '}
and Rule of his Mind and Will-, and while it was
conformable to this , it was conformable to the Will1 i
of God, and fo beautiful and regular: But in ftead "
thereof, there is a Law of Sin and Death, Rom. 8. 2
RW.J.ZI. and this Law fubdues the Law of the i
Mind , and brings the Soul into captivity to the Law •
of Sin, Rom. 7. 23. And the Will being thus captiva- i
ted, is made carnal, and filled with enmity againft God:
and that Law, which he once planted in us tp.be'the!

Ruk

CHAP. XIII. and of our Selves. 279

Rule of our Will fo that it is not fubjeft to the Law
of God, neither indeed can be, Rom. 8. 7. nay, the
Will is fo much mattered and poflefied by this Old
Man and his Law, that when it meets with the Law
of God coming into the Soul , it takes occafion there
by to work in the Soul all manner of Concupifcence,
Rom. 7. 6. out of malice and policy to i^-ake that Law,
which comes to refcue the Soul , more odious to the
Soul , and the Soul to it : as Conquerours ufe to in
troduce Laws , Cuftoms, and Languages of their ou n,
the more to eftrange the conquered from any memory
of their former duty or freedoms : And when Chrift
comes into the Soul, he refcues the Will from this
Captivity , and from the Dominion of Sin , though
not from the Inherence and Refidence of it 5 and doth
by degrees wafte and diminifh that very inherence of

fin, Rom. 6. 14. Sin //hall not have Dominion ov$r you \.for
you are not tinder the Law , but under Grace ^ and plants

and fupports another Law in us , even the Law of the
Spirit of Life in Chrift, which maketh us free from the
Law of Sin and of Death, Rom. 8. ^.

(4.) In the Affections. The great and mafter Aff-
&ion of our Soul, is our Lwe : and all other Aftedions
are derived from it, and in order to it. Our Hatred of
any thing , is becaufe it is contrary and deftru&ive to
what we love : our -Fear of any thing , is becaufe it
would rob us of what we love : our Grief for any
thing, is becaufe it hath deprived us of what we love.
And according te the meafure of our Lore , is the
meafure of our other Affedions ; an intenfe Love unto
any thing, makes our Hatred of its contrary equally
intenfe ••> and fo for the other Affections. In our ori
ginal Creation our Love was rightly placed, upon
God , the only dderver of our Love : and our Love
was rightly qualified j it was a moft intenfe Love :
The Law and Command of God, Deut. 6. $. Tkottjbait

T 4 love

2 Sp Of the Kjtowltdge of God, P A H T II .

love the Lord thy God with All thy heart , and with an thy
Soul, And mth all thj might •, was but the Copy of that
Law , that was written in our Nature. And our Lovq
thus rightly placed , and rightly qualified , did tutor
all the reft of our Paffions and Affeftions both in their
objedh and degrees : It taught us to hate Sin , and that
with a perfeft hatred, becaufe contrary to the Mind
of that God, whom we did perfedly love 5 and it
^uglit us to hate nothing elfe but Sin , becaufe nothing
but that had a contrariety unto God. But wherr we
fell , our Love loft its objeft, and all the AfFedions
thereby became rmfplaced,and disordered : And though
\ve loft the objett of this Afte&ion , yet we loft not
the Affe&iop it felf 5 our Love therefore, having loft
his guide, wanders after fomethingelfe, and takes up
our felves , and makes that the objeft of our Love.
But as our Love is mifplaced in refpeft of its obje<$ \
fo it miftakes in its purfuit of that qbjeft : no Man
can truly love himfelf, that doth not truly loye Gods
becaufe the true effect of Love , is to do all the Good
it can to the thing it loves, l^ow the chiefeft Good .
to oqr felves, is only our Conformity unto God s Will,
and confequently our Love to hirri , wherein confifts
our Happinefs : But it is no marvel that having forfa- j i
ken the true objed of our Love, and chofen our felvds i
to be that objed , we are likewife miftaken in the ;

feeking of our Own Good, Rom.i. ^6. tyho changed the
truth of God into a /iV, And wor/biffcd andferved the Cre Attire f
more than the Creator : For this caufe God gave them up to l.
vile affeftions. Now every man , that terminates his :
Love upon hiqifelf, ferves and worfhips himfelf. And i
ftpw that order, which God planted being broken, it is j
no wonder , that all confufion and djforder falls among \
our Aifedions: And now our Love being mifplaced,
11 the reft of our Affeftions are likewife mifpJacea
out of order : Now the right frame of our Love,

and

C H A p. XIII, and of our Selves. 28 1

and confequently the corruption of it , confifts in three
things :

1 . In the ultimate Objeft of our Love : it ought to
be fettled upon God, and upon him only.

2. In the Order of our Love: it ought to be fet
upon God, and upon him firft: and all other things
may be loved, but yet in him and after him.

3. In the Degree of our Love : our chiefeft and moft
intenfe Love muft be fet upon God, and upon him
only. And thefe are moft rational and natural Con-
clufions , as appears before.

Now the Old Man in our Affeftions, confifts in the
abfence and deprivation of this Order that God hath fer,

i. The deprivation of the firft, when either we love
not God at all , or, which is all pne, when we make
him not the Ultimate Objeft of our Love , but love
him meerly in reference to our felves : the confequence
whereof is, that if God be not in all things fubfervient
to thofe things, we conceive moft condudble to our
own good, we difobey him, we murmure againft him,
we blafpheme him, we hate him : If the bafeft Luft,
Pleafure, Content, come in competition with his Com
mand , it (hall conquer it , becaufe we have made our
felves our Ultimate and Chief End, and therefore (hall
certainly prefer any thing that we think moft condu-
cible to this End.

And certainly , he that makes himfelf his Ultimate
fnd,and the chief obje&cf his Love, cannot chufe buc
fail in the two latter : for his love to himfeif, makes
him love all things elfe in order meerly to himfelf, and
fo far forth only as is condudbl? to his own miftaken
good; fo that God (hall be no longer loved, ferved,
6r obeyed, than he is fubfervient to that End. Now
it is eafie from this Confideration, to fee the>Original of
yoft of the Evil In the World: whether it relates co God,

Men, or t;o a Man's fel£

From

282 Of the Knowledge of God, PART II.

From this Original grows the very .Hatred of God.
This diftemper, wrought by fin in our Souls, hath not
only deprived Qod of our chiefeft Love, which W£
juftly owe to him, and turned that Love into our
felves,but hath made us haters of God by our corrupred

Nature, Rom. I. 30. He flrengtheneth kimfelf againft tke
Almighty ', Job 25* 25-. that fa} unto God, Depart from us,
Job 22. 17. For having made himfelf his End, he
cannot chufe but be a hater of God upon a double
ground :

i. Becaufe the Prefence, and Purity, and Com
mands , and Admonitions of God, either by his Word,
or Confcience, or the outward Difpenfations of Pro
vidence do extreamly thwart that End which we pur-
fue. Hence grow the Bltfpkemles in the World,

Revel. 1 6. 21. Men blafyhemed God becanfe of the h*ji/.
The Difappointment, andCbntroll, and Interruption,
that Men have in the purfuit of their Ends, do make
them hate the Prefence, the Word, .the very Being
of God himfelf, becaufe they take it to be a hinde-
rance of their End, and their Happinefs.
% 2. The Soul, that was once united to God , is by
fin gone a whoring from him , and hath taken up ano
ther End 3 yet God in Mercy flill perfwades the Soul -

to return. Turn, O back^fliding Children, faith the Lordy

for lam married mto you, Jer. 3. The skill of the ene
my of God within us is , as much as may be, to divert
the accefs of fuch perfwafions to the Soul, or the En
tertainment of them , left thereby he fhould be difpof-
fefs'd 5 and therefore, as Akitofiel to Abfolm, to fecure
his Party with impofiibility of reconciliation to his
Father, perfwades him tothehigheft Villany, thatfo
he might be abhorred of his Father, 2 Sam. 16.21. fo
the Devil and Sin in us ingage the Soul in the greateft
Villanies and Blafphemies againft God , that fo the
Soul, abhorring God, may be abhorred of him. Thus

Sin

C H A ]>. \ XIII; and of our Selves. 285

Sin taking occafion by the Commaad , works in the
Soul all manner of Concupifcence, Rom. 7. 6.

From hence likewife proceeds the Slavi/h Fear of
God. We have fhewen before that all Love of God,
is accompanied with the Fear of God •, but this Fear
is without the Love of God , but proceeds from Love
to our felves * as a Man fears that , which he doubts
will be deftru&ive to that , which he makes his End.
When God fent Lions among the captive Israelites, it
is faid , they feared the Lord , and ferved their own
gods, 2, Kings 17. 33. their fear and their Love was di
vided.

From hence proceeds Atkeifm it felf : for it begins
in the Afie&ion , not in the Underftanding. The de-
fire of that not to be , which the corrupted Soul con
ceives an impediment or check to the profecution of
Jiis fupream End , is that which at length breeds a half
perfwafion in the "Underftanding that that , which he
defires (hould not be, indeed is not.

From hence proceed Matries and mifapprehenfions
of God. When we will not frame our felves to
God , we endeavour to frame him to our felves: tko*

thought eft I yva* fttch an one as t-hon art. And from this

caufe are all thole will-vvorfliips, contrary to the Com
mand of God. Did our chiefeft Love fettle upon
God, our Obedience would be UniverfaH but efpe-
cially in this matter of his worfhip : but when we make
our felves our Ends , we meafui e him out fuch a Wor-
(hip , as may beft pleafe our {elves , and fuic with our
own Contentment.

From hence proceeds Hyfocrijie, a Form of Godli-
nefs without the power thereof, 2, Tim. 3. 5-. The
Power of Godlinefs , which is nothing elfe, but the en
tire and inienfe Love of God , cannot conlift with that
, Eudji \ ' - 1 hath chofen , viz. himielf^ yet the fliape
fonn of it, according as the occafion is, is condu-

cible

284 Pf theKjimledgetfGod, PART II.

cible to his Eafe , Greatnefs, or Preferment: fo the
fame felf-lpye puts on the fhadow, and rejects the fub-
'ftaiice. "

In matters relative w .er&r/ .- From this making a
Man's felf his End, proceed all the a&s and habits of
Injujftice, Oppreffion, Guelty, Malice, Envy , that is
in the Worlds fjecaufe he that makes hirnfelf his
End, doth with all vigor purfue jjjat, which he con
ceives good for himfelu and if he meet with any ob-
ftacle, or fear of an obftacle from another, it engageth
ferfa & ncfa* the ruine of that which he finds fo hin-
dring him : for all thefe Ails proceed from the Love
of himfelf.

In reference *• * Mans fclf: He that^ makes himfetf
his own End, is fubfervient unto himlelf to the utter-
moft , in the purfuit and enjoyment of all thofe things,
which may pleafe and content himfelf, according to the
varieties of Confutations, Ages and Circumftances.

If it be in the Lufts of the Flefli, it will teach him
to make provifion for the flefh, to fulfil the lufts there
of, Rm. 13. 14. It will put him upon'ftudies, and in
quiries, and purfiiits of unnatural impurities, Ram. r.
^6. it will make him give himfelf over to lafciviouf-
nefs, to work all uncleannefs with greedinefs, Efhef. 4.
19. becaufe what a Man makes his chiefeftEnd, he
ftrives by ^11 means to pleafe , in whatfoever way it
difcovers its delight or acceptation.

If it be in Luxury, and delights in Meat and Drink,
it will make a Mari to ferye his Belly, Fom.i6. 18. It
will make a Man's Belly his God, Phil. 3, 19. A Man
pnaking himfelf his pnd , oWerves which way the vein
of his mind and delight runs , he doth ferve that af-
jfeftion or delight with the fame intenfenefs of pur
fuit, as if it were his God 5 for what a Man makes his
End, he makes his God,

il

CHAP. XII. and of our Selves. 285

If it be in the Luft of the Eyes, after Wealth or
Pofleffions, a Man purfues that with the fame violence
as a Heart well fet, purfues after God : There (hall no
thing ftand in his way , neither the Command of God,
nor Lives, nor Laws, nor Juftice, nor Reputation, nor
a Man's own quiet, eafe, health, life : For Self hath dif-
covered her felf in this defire , and he doth purfue the
fatisfkflian of it as the firft- born of his End. The like
for the Pride of Life, Ambition, dr.

And from hence grows the Pride of the Heart of
Man. Every Man that makes not God his Chiefeft
Good, and higheft End, makes himfelf fo. But this
Self difcovers it felf, according to varieties of Confti-
tutions and Circumfhnces. Self in one Man is his Luft 5
in another his Wealth 5 in another hisjionour, Power,
and Command ; in another, Wit, Learning, Policy:
And thefe he purfues as the firft-born of his End : And
fuch as is his earneftnefs in the purfuit , fuch is his ful-
nefs and contentednefs when he enjoys , or thinks he
enjoys it : and that , efpecialiy in thofe purfuits that
are lefs bruitifh , makes the Man fo high and fo proud,
becaufe he is full of that, which he makes his End , he
is full of himfelf.

In the Scnfml Aftctite : This Motion or Faculty was
planted in Nature by the God of Nature , and is of it
felf good , when it keeps within thofe bounds , and in
that fubordination , in which it was originally placed
by the God of Nature and Order 5 For it is the natural
inclination and motion of Nature to its own preferva-
tion and perpetuity : But our contracted Corruption
hath put this out of its Place, and out of its Order, and
out of its End. The rational part of Man being be
come weak and out of frame, this that was placed in
fubordination to it, hath got the maftery of it, and
fo carries Man to all excefs of Riot and Luxury. The
ftrengch of the motion of the Senfual Appetite to its

Objects,

286 Of the Knowledge of God, PART II.

Objects, and that Delight, that by the Goodnefs and
Wifdom of God was planted in the fruition of its
Object, was not for its own fake, or the end of this
motion 3 but a wife difpenfation of God to carry the
humane Nature to its own prefervation : But Cor
ruption in Man, hath made that very Delight to be the
end of its motion 5 and therefore purfues that, though it
be to the ruine and diftemper of his Nature. The very
Beafts , that have not reafon to rule them , do inftrudt
.us in this very decay of our integrity : For although
they have no higher Guide, than that Law and In-
fiinft, which God implanted in their Nature -, and al
though they have the fame Delight in the fruition of
their fenfitive Objects , as Man hath * yet they fel-
dom or never ^urfue their Appetites beyond the con
venience pf the prefervation of themfelves and their
Species : But it is vifihly other wife with Men: and from
hence is that excels in eating^ drinking, fleep, and .other
fenfitive inclinations 5 becaule they purfue not that End,
for which it was given , but the very pleafing and fa-
tisfa&ion of the Appetite it /elf : So then the Old Man
in the Senfual Appetite coriiiils*

i. In the want of that Subjection and Subordination
of it to the reafonable part, which fbould direct, mode
rate, and reitrainit, according as may bemoft ufefui
for that better part of Man 3 fo that now this power is
out of its place.

^. In that Exorbitancy and Extravagancy of it,
whereby it runs to Excels* and fo it hath loft its
End, f i*. the motion to the prefervation of Nature.
It is true , God hath given to the Sons of Men ,- in re-
fped of thefe fenfual things , Objeds,- not only of
neceflky , but delight * But here is our, mifery , as
well as our iin* That either we reft not in what God
kwfully allows, ^ Sam. 12. 8. God gives to. David.
a fall meafare of temporal Comforts and Delights* (

and I

CHAP. XIII. and of our Selves. 287

and if that had been too little; he would have given
him more •, yet David with Adam muft needs be ta-
fling the forbidden Fruit : or in cafe we go no farther
in the Object of our purfuit we go beyond it in the
meafure of our purfuits , refting in the enjoyments of
them, as of our chiefeft Felicity , forgetting the God
that gives them , and thofe inquiries and purfuits that
are of a higher Value and Concernment •, and, which
is the higheft degree of vilenefs of our Hearts, even by
thpfe outward Bleffings he gives us, we learn to ad
mit his enemy into our Hearts, to (hut him out of it,
and to fortifie it againft him. And from hence it is,
that the God of Mercy curfeth , and that moft juftly,
his own Bleffings unto that Man , that thus perverts
the ufe of them. Wine rejoyceth the Heart of Man,
as it was given for that purpofes But when a Man
in the ufe of it looks no higher , but to fatiate himfelf,
there is a fting put into it, and it proves a Serpent,

Prov. 23. 31.

CHAP<

288 Of the Kjiovledge of Ged> PAKT I

CHAP. XIV.

the Old Man is to be fut off \ and i . by Re-
fentance.

H U S far concerning the Old Man ^ the cor-
ruption of our Nature : Now we conlider , How

ie is to be fut eff.

This funlng off the Old MA* looks backward, and that
is Repentance 3 forward, and that is Mortification.

The order of God's difpenfation to a particular Man,
in bringing him to his great and fupream End , holds
a proportion with his difpenfation to mankind fince
the Fall : from the time of the Fall of Man till the gi
ving of the Law, is like the firft Condition of our cor
rupted Nature, without God in the World : Then he
gave them his Law , thereby to (hew them what they.
fhonld be , and what they are •, for the Rule is not
enly the difcovery of it felf , but of that cropkedneft
and irregularity which is in the deviation from it. Marr
having now the opportunity of difcovery of thexie-
feds, and confequently unhappiiiefs, of his own Con
dition , lie fends the Baptift to call him to repentance,'
and then difcovers unto him the means of his recovery,/
Thus after our wandring in oi# corruptions , God is
pleafed to (hew us our Condition 5' what it is, and wha£
it (hould be, by the fight of his Law 3 and that doth {
naturally breed a diflike of thofe ways , which- lead to |
fo unhappy an End. The grounds and way of Rep

iance, are,

i. A found Cwiftion o/the Undemanding concent

ing our natural •&&}$ And Conditions,

i. That

CHAP. XIV, and of our Selves.

1. That th£y are Irregular , Deforme^j AK<t Crooked
ways: God gave to Man a Righteous Law, and the ,
Conformity to it was Man's Happinefs and Perfection 5
for the Goodnefs , which^ was the Perfection of all
created Beings , confifted in their Conformity to the
particular Will of God concerning the Creature. That
Will concerning Man was the Law of God. This Law
God hath again new copied out, that Man may as
well rneafure himfelf by it , what he is, and hath been,
as guide himfelf to what he fhould be.

2. The confequence of this therefore is, thatthofe
ways of his ark Vnprofitable and Fruitlefs •, and therefore
are they called t\-\^Vnfrmtful works of bartytfc : and not
only Unfruitful but De*dtj$ what' fruit had je tfan in
thofe things whereof ye arc r.vw a/hawed f for the end of thofe

things is Death. And this muft moft rieceffarily follow
upon the former 5 for if the Conformity to the Will
of God be the Perfection and Bleffednefi of the.
Creature , the Violation of that Will muft needs be
both unprofitable: and miferable: for Man is out of his
way to his Perfection, and therefore mufl neceflarily;
meet with nothing but Vanity and Mifery. God, thac
hath meafured out to every thing his Being , dnd the
meafure of his Perfeftion , hath likewife chalked ouc
the way of attaining it, which, if a Man mift, he cari
never attain that End.

And upon this Convidion of the Irregularity , Un-
profitablenefs, and Dangeroufnefs of his corrupted ways
and condition , doth naturally follow fuch thoughts as
thefe '; c I find God did make me a glorious' Creature,
* fitted to partake of a higher degree 6f Bleffednefs,
^than the inferiour Creatures: I find likewife rhac
he gave me- a moft Juft and Reafonable Law,
d which was the way tb lead unto it : I fee that fo
' much of the Creatures inferiour to my felf , as ob-
f ferve the Law of their Creation , enjoy a, meafure of

29° Of the Knowledge of God, PART II,

'Perfection, anfwerable to their Being 5 and ifinter-
c rupted in that law of their Nature, they lofe their
' Beauty, if not their Being: The degree of my Being
' was higher than theirs, and fo was consequently the

* End of my Being, my Happinefs, of a higher Con-
c ftitution than theirs .* And as my Debt was greater
' to my Creator for allowing me fo high an End , fo

* was my ability proportionable to the purfuit and
c attaining of that End which was thus given to me.
c But jwhat have I been doing all this while ? I have
c meafured my Heart by that great Law , Thou fodt

c love the Lord with a/I thj heart 3 and I have found

c my Heart full of the love of the World , of Plea-
<fures, of Vanities, but fcarce a thought beftowed on
€ him, that gave me Power to think •-> and, which is.

* worfe,. my Heart hath held confederacy with all that
c he hath forbidden , infomuch that I may juftly con-
c elude , that furely nothing but a Heart hating God,
e could fo conftantly and univerfally oppofe his Will ;

* I have meafured my Life by the Law of God , and
c I can fcarcely find one regular adlion in it-, my Heart,
4 hath not been fo out of frame , but it hath (till foundj
ca full fubfervience of my whole Man unto it, and[
c that with greedinefs : and yet I find all this unfatif-
c fa&ory ? and I have caufe to fear * that is not all :|
c Senfs doth tell me, that in the purfuit of the ways of
6 my Heart , I fpend my felf for that which is nott

* Bread , and my labour for that which profiteth not |
c I find no fulne'fs in them , but much vexation : And
c Reafon as well as Confcience tells me, it will be bit-
€ ternefs in the end , and the end is death : I cannoi
€ but know , that the great Lord of all Being hatlj
'meafured out to all his Creatures their Beings, an<

' their Happinefs fuirable to their Beings , and the!

* Ways and Rules, and Laws, to attain their Happinefs

* and if all this while I have been cut of that Way,

'an

CHAP. XIV. A nd of our Selves. 291

* am travelling to another End : If in the way of God I
'(hould have found Life, and everlafting Life for my
1 End, out of that Way, my End muft be Death : If I

* were now to begin my Life, I (hould order it better:
' Though I cannot expiate what is part , yet my Soul

* looks upon it with Sorrow , with Indignation , with
'Amazement. This is thefirlt degree.

^. That they are Vnbecewing, Vngrateful aridVndiiti-

fttl Returns. It is implanted even in the fenfitive Na
ture , to return good for good : We have received all
the Good from the hands of that God, againft whom
the practice of our Hearts and Lives hath been a con
tinual Rebellion: and upon this Confederation natural
Ingenuity vvorks a Shame in the Soul > and a fecret
Condemnation- and fome kind of loathing fo Ungrate
ful and Uodutiful a Conftitution.

3. But hitherto the Soul looks only backward , and
thefe Coniiderations, though they are enough to breed
Shame and Defpair in the Soul, yet they are not ftrong
enough to work Repentance $ becauie in thofe Confi-
derations, the Soul looks upon it felf in an uriexpiable
and irrecoverable Condition : The amendment will
prove fruitlefs > where the former guilt is irre veffible;
and yet enough to fink the Soul : Therefore the third
Conviction is of the love of God, that hath provided
a means of pardon and acceptation : when a Man
throughly convinced of the unprofkablenefs and defpe-
ratenefs of his actions and condition , his extream In
gratitude unto God , (hall for all this hear a voice, after

all thofe things •> Return back^ thou bacl^fliding. Ifrael, and j
»/// not caufe mine anger to fall upon you •, for I am rnzrcifttlj
And will not keep wine anger for ever , only ackntfy ledge tblxs

iniquity, Jer. 3. i^, 1 3. This conquers the Soul not only
into a diflike of fin paft, as dangerous and unprofitable^
but unto a hatred of it, and of our felves for ic, as the
-tnemy to fudi an invincible. Love. The Confidera-

U i tioii

292 Of the Knowledge of God, PART II.

tion of our ways part , and comparing them with the
Law, will enforce the Confcience to condemn them,
but it mtjtl be the fenfe of the Love and Goodnefs of
God in Chrift, that can only incline us to change them :
as by the former, he concludes his ways dangerous and •
unprofitable, fo without thelaxter, he will conclude
his Repentance unufeful. And hereupon the Soul is cad
into fuch Expreffions as thefe : c O Lord, I have been
| confidering the prefent temper of my Heart, and re-
' viewed the courfe of my Life, and have compared
c them with the Daty I owe unto thee , and the Law
' which thou gaveft me to be the Rule of that Duty 5
'and I find my heart and ways infinitely difpropor-
c tionable to that Rule, and thereby I conclude my felf
*a rnoft ungrateful, and a miferable Creature: But
c though I have finned away that ftqck oPGrace and
c Bleflednefs, with which I was once intrufted by thee,
c I find I have not out-finned that Fountain of Goodnefs
c and Mercy, that is in thee-, even whiles the light and

* fenfe of my own Condition, bids me defpair either

* of repenting or acceptation of it, yet I hear the voice

* of that Ma jefty which I have injured, bids me Return

* and live/ E&ks 18.32- Were there no acceptance of
' my turning from thofe ways of death and deftru&ion,
' yet it were my duty 3 and though thy Juftice might
6juftly reje£tit,yet it might juftly require it : But yet

* when thy merciful and free Promife fhall crown my

* Repentance with Acceptation and Life : This Love
*conf trains beyond the fenfe ofmyownmifery. And
e when I hear the voice of my Lord calling to me to

* return , and I will heal your backflidings , that Love
' warms rny Heart into that anfwer, Behold, I will

* come unto thee , for thou art the Lord my God,
' Jer. 3. 22. But who can come unto thee, unlefs thou

* draw him? fend therefore thy Power along with thy

* Command, for it is not of him that willeth, nor of him

'that

CHAP. XIV. and of our Selve s. 293

c that runneth: Turn me, and I (hall be turned -, I will
c engage the uttermoft of my ftrength, to forfake my
c ways 5 but I will ftill wait upon the fame Mercy, that
' did invite me, to enable me to forfake them.

By that which preceeds we fee a Amble Repentance .-
i. That which is Preparatory unto the receiving of Chrift,
which is nothing elfe but a fenfe of the unhappinefs and
evil of our ways, as deftru&ive unto our Happiness, and
dilTonant from that Rule of Righteoufnefs, which we
cannot but naturally fubfcribe to be Juft and Good : and
this doth naturally breed a Sorrow for what hath been
fo done, and a Purpofe and Inclination of Heart to for
fake thofe ways. And this was the work of the Baptift,
to prepare the way of the Lord 5 his Dodrine was a
Doctrine of Repentance , and his Baptifm, a Baprifm
of Repentance, a Seal of the Entertainment of that Do-
drine to as many as received it, Afatth, 3. z. Luk. 3. 1 6.
Atts 19.4. 2. That which \s Subfequent to that enter
tainment of Chrift in the Heart by Faith, which is the
fenfe of the love of God in Chrift continuing towards-
us, notwithftanding .our many Injuries. This fills the
Heart with Sorrow and Wonder , and puts the Soul
upon a flat Refolutioh , never to fin againft fo great
Love. This was that forrow that pricked the few to
the heart, and brought in Repentance for remiflion of
fins, Afts 2. 37, 38. AEts 3. 19. that Sorrow that work-
eth Repentance unto Salvation, 2 Cor ,2. i o. And though
fpmetimes Chrift appear unco the Soul without a Bap-
tift, and the light of the Love of God difcovci 's the irre
gularity and mthinefs of our former ways and tempers 5
yet the ufual method of his Grace and Providence is to
baptize with the Baptifm of Joh» 3 and after with the
Baptifm of Chrift, Att* 19. f . The love of God being
moft naturally welcome, and operative when the Soul
hath before taken a juft furvey of his Condition without
the fight of that love: But his ways are unfearchable,
and pait finding out. U 3 And

Of- the Knowledge of God, PART II

And this Evangelical Repentance, w*. our forrow
for our paft Offences and our purpofe of better Obe
dience, is not only the Aft of our firft Converfion un
to God , but is to be our continual Exercife : there is
a continual adherence of our flefh and fipunto us, and
notwkhftanding the bent and frame of the Soul be
changed , yet there are continual Renewed Offences,
which though God is pleafed not to impute, yet as
they are contrary to that Life in the Soul , and there
fore will be oppofed by that Life, fo they are flill na
turally rur own and therefore muft and will be re
pented of and farrowed for : For a Soul once truly af-
ieded with the Love of God ? would willingly have
his whole Man, and Life, and Thoughts and World
conformable to the Will of God : and therefore every
ftrugljng cannot chufe but caufe forrow, and gather up
the ftrength of the Soul for the future againft it. For
the fins of the very Members of Chrift , though
by his Righteoufnefs and Satisfaction they have loft
their power to condemn, being his by imputation ^ yet
they are fins ftill , and therefore objects of our oppo-
fition3 and ours in reality , and therefore objects of our
Sorrow and Repentance : and by how much the more
they have our confent , by fo much the more they are
fins, and ours. And as it is the Power and Grace of
Chrift 3 that fubdues the Dominion and prevailing of
Sin 5 {o this Grace doth work by fetting the operations
and affections of the Soul againft it, efpecially in our
Sorrow- and Repentance. Our Repentance after Con-
yerfion is nothing elfe, but the ftrugling of the Life of
Chrift, to work out that poyfon of fin , which is con
trary unto it , and doth weaken it, and would deftroy

ir , J fffyt 3. p. For his feed remaineth in hit* , and he cdn-\
not fir,) becaufe ke if born of God*

CHAP,

CHAP. XV. a&d of our Selves. 295

CHAP. XV.

Of Mortification j and the Means thereof \
i, Of Meditation.

2. TTyHERE Repentance ends, viz,, in the pur-

VV pofe of forfaking the ways of Death, there
Mortification begins 5 and is nothing elfe, but the Exe
cution of thoie Purpofes of the Soul, which are
wrought by Repentance, by the ufe of all fuch Means,
as may for the future , \yeaken the power of fin in the
Soul. This is that which our Saviour calls putting
out the right Eye, and cutting off the right Hand,
crucifying the Flefh with the Affe&ions and Lufts,
Galat. j. 24. Mortifying the earthly Members, Co/of. 3.
5. Denying a Man's felf, taking up the Crofs, Matt.i6.
24. Dying daily, i Cor. ij. 31. The World crucified
to a Man, and a Man to the World, Galat. 6. 14. Put
ting off the body of the fins of the Fleih, Co/of. 2. 1 1.
The body of fin deftroyed , Rom. 6. 6. Mortification
therefore is nothing elfe, but the daily practice of op-
pofition againft Sin , especially fuch as we are moft
inclined to , and that by fuch Means as are reafonably
Conducing to it. Thefe Means, according to the feve-
ral tempers , both fpiritual and natural, are more or
lefs effectual 5 I fhall divide them into thefe degrees :
i. Supernatural Helps. 2. Moral or Rational Helps.

3. Natural Helps.

i. Supernatural .- They are rational Means , but fixe

upon fupernatural obje&s , and difcovered by fuper-

natural Light-, for it will moft clearly appear, that

• thefe very Helps which -we call Supernatural, are moft

rationally effectual againft it :

U 4 Meditation

2 $$ Of the Knowledge of CW2 PART II,

Meditation and Prayer.

x. Meditation^ and ferious and deep Confederation
of the Word of God, and the Truths therein revealed,
but efpecially of thefe enfuing :

i. A deep Meditation of the Love of God , whom I
muft needs offend in every fin. And this is the moft
powerful Consideration in the World to mbrtifie any
iin 3 and that is the reafon why , where there is the
trqeft and higheft manifeftation of the Love of God tp
jhe Soul , there is the higheft Purity , becaufe there
js the higheft Prefervative againft Sin : for it muft needs
be clear, 'that where there is the higheft manifeftation
of the'JLoye of God to the Soul, there is the higheft
]Love again to God 3 and confequently the moft abfo-
lute dominion over fin : for as the Love of God is the
caufe of our Love to him, i John 4. 19. fo according
to the jneafure of the manifeftation of the Love of
God fo the Sopl , is the meafure of the Love of the
SouJ to God again 3 and confequently of the hatred of
'fin : And he, that often and deeply confiders of the
Love of God, muft even rationally improve the fenfe
of it .to his Soul, and confequently his Love to God
again, and his abhorrence of Sin. When a Man
'ihall take fuch Considerations as thefe into him;

* God hath commanded me to sbftain from this or that
€ fin , whereunto, it may be, my Nature, my Cuftom,
cmy Temptation, inclines me: The competition is
e between my Pleafure? my Pride, my Profit, and

* my Lord, he that gave me a'B^ing, he that hath

* given rre all the Comforts of my Beings he that
c might juftiy have taken me away to judgment in the
! noidft of my fin 3 but he hath fparqd me, and waited
c upon me, that he might, though I were righteous,
( make me a veflel of mifery 3 he that hath invited,
c perfwaded , intreated rne to return unto him for my
' own good 3 that when I would not ? I could not re-

'turn

::

CHAP? XV. and of our Selves, 297

c turn unto him , hath fent his Son to fetch me , to re-

* deem me with the greateft Price that ever the World
' heard of: Behold what manner of love, I John 3. I. And

* fliall I, can I make fo ill a return ? to entertain his
' Enemy , the only objeft of his difpleafure , that will
'ruine me, before my Lord, that hath infinitely out-
' done my higheft fpeculations for me > Certainly
the fenfe of the Love of God is either not at all, or
not awake , when any Man confiderately commits any
jhe leafl fin againft his Conference : It were no lefs,
than for a Man to return defpight againft the Love of
God , and, as much as in us lies, to difappoint his very
End and Purppfe in fending of Chrift, who therefore
gave himfelf for us, to redeem us from all iniquity,
and purifie unto himfelf a peculiar People, zealous of
good works,

2. A ferious Confideratiun of the great and high Hope,

to which we are reflored ly the fttrchace of Chrift , and the
great Incongruity that there is between continuing In Sin and

that Hope. We expert to be brought to an innume
rable company of Angels, to the AfTembly of the firft-
born , to the Spirits of juft Men made perfeft, to Jefus
the Mediator of the new Covenant, to God the Judge
pf all , Heb. 1 2. 22. &c. to be make like unto the Son
of God, and to be partakers of his Sonfhip, and In
heritance, i John 3. 2. To partake of his Spirit, to fee
the brightness of the glory of God in Chrift : now all
thefe are holy : how unfuitable a thing is it for a Man
that hath his Hope, not to purifie himfelf > even as he
is pure ? i Jeh* 3. 3. This will teach a Man tobefpeak
his Heart thus: 'Is the Prefence of God thy Hope?
c he is the Holy, Holy, Holy Lord, that is of purer Eyes

* than to behold , or to be beholden by any unclean
c thing : If therefore thou commit Sin, thou liveft be-
Mow thy Hope: either therefore let. thy Hope bean-
f fwerable to thy Life, or thy Life to thy Hope, .

3- A

Of the Knowledge of God, PART II,

3. A ferioUS Confideration of the Preface of the Great,

and Jtifl and Powerful God : his Eyes run to and fro
through the Earth , to behojd the Evil and the Good,
2 Chron. 1 6. 9. He is acquainted with all my ways,
Pfal. 1 39.3. His Eyes are upon all the ways of the Chit
dren of Men, Jer. 31. 19. The Hearts of Men, Prov. 15.
1 1. and all things are naked and manifeft before him
with whom we have to do : And dareft thou fin be
fore the face of thy Judge, who fees thee , and whole
Power or JufKce , thou canft not efcape ? this is fo
great a Controll , that were it foundly and deeply con-
fidered , it would ftifle even the firft motions of fin,
and therefore it is the great work of our own wicked
Heart , either to gull themfelves into a perfwafion,
that God fees not, jfa£ ^^. 13. or elfe in plain Englifh,
to forbid him their Hearts : they fay to God, De
part from us, for we defire not the knowledge of thy
ways. Job 22. 14.

4. A deep Confideration of the Nature and Confe-

qitences of Sin : It is a Violation of a Righteous and Juft
Law , the Law of a Juft and Righteous God, a Law,
the conformity whereunto, is the Perfe&ion and Blef-
iednefs of the Creature : By this fin I lofe my Com
munion with my Creator , and confequently , Peace
within my felf : whiles I commit it, my fruition is but
Ihort , and mingled with Fear , becaufe the end of it,
Death, is in fome degree prefent with my Soul, and
fowers that tranfitory Content which I enjoy in it 5
and when it is finiflied , it brings forth Sorrow , and
Shame, and Death : and if that Sorrow end in Repen
tance , yet the bitternefs of that Sorrow overweighs
the Pleafure that I had in its commiiTion •, and according
to the iteafure of the delight I had in my fin, fo, and
much more is the meafure of my forrow in repenting 5
and yec for all this, that Peace, which I had formerly
with my God and my.Confcience, very hardly reco-

veredfe

CHAP. XV, AnA of our Selves. 299

vered*, and God, though he pardons my fin, yet ei
ther nor at all , or not fuddenly , trufting me with that
meafure of Communion with him , which I formerly
enjoyed and abufed. But if the forrow of Repentance
wait not upon my fin, a worfe forrow attends it : the
fin is part, and fo is the contentment, but the ftorm
that Attends it, is Everlafting : the lofs of the light of
God's love, the lofs of an Eternal weight of Glory,
the terrible appearance of an angry God, cloathed with
as much Terror, as Juftice provoked , Patience abufed,
and Mercy contemned by a moft indebted Creature,
can afi'ume. And this Terror fhaken into the moft
tender and fenfible parts of the Soul by the hand of
Omnipotence it felf , and that unto all Eternity, when
my Life fhall be full of nothing but the preapprehen-
fions of my future mifery , my death , the terrible,
inexorable, and inevitable paflage to it: Shall I then
fo madly prize the facisfying of a bafe, a perifhing Luft
for a feafon ? thus throw away my God , my Happi-
nefs, my felf, when the thing it felf is fo bafe and
tranfitory, and the wages fo fad and difmal ? It fliall be
my care to avoid, to fubdue, to crucifie that, which as
it cannot fatisfie, fo it will certainly torment and ruine
me. And fince I find my Lufts to be fo eafily actuated
into Sin by every Temptation, I fhall by the Grace of
God , as avoid the latter , fo keep a ftri<ft hand over
the former , and it (hall be my hourly care to ranfack
and examine, and fearch my Heart , what is moulding
there, and to cleanfe and wafh it from its pollutions;
or at leaft to mingle my Tears and Sorrows with them,
that fo they may be weary of my Heart , or my Heart

of them. But, Lord, Who under ftandeth the errors of his
life? Cleanfe thou me from my fecret [ins , and keep thy fer-
*v<wt from $refum$tnous pns^ Pfal. 19. 12.

5. Frequent Confederations of the Shortnefs of Life :
the Lord hath given m^ a great work, to do, to work

out;

3 oo Of the Knowledge of God, PART II.

out my falyation with fear and trembling : and the
Time wherein I have to do it, is in this Life , and that
but a fhort and an uncertain Life : the great Enemies
to my Soul, are the Lufts of my Flefh, and of my
Mind , which fight againft my Soul : If the work
be not done in my Life-time , the Door is (hut 3 and
who knows whether this or that Sin which I am now
about to commit, may not be concluded with my
Life? and then in what a cafe am 1? how (hall I
appear before the Holy and Eternal God with the
ftain of that fin upon me ? or if he prolong my
days, yet who knows whether he will not feal up my
Soul with impenitency ? If my Luft prevail upon me
now, it gathers ftrength, and vexeth that Spirit, which
muft only enable me for the future, to repent and re-
lift it 5 and if I get the Victory over the cpnteftations
of the Spirit of God , my Conqueft ends in my own
Mifery and Slavery. It may be, I have over-matched
and ftifled the Perfwafions of the Spirit of God , of
that Lighit which he hath fet up in my Confcience,
that did fting me in.themidft of my Cariere after my
Lufts, and mingled them with bitternefsto my dif-
content , and now I purfue my Defires without in
terruption : yet when I remember that Death is at my
heels 5 and will overtake me before I can overtake my
Contentment in the things I purfue 3 that if I over
live a fudden unexpe&ed Death , yet the Harbingers
of Death, Sicknefs, or Age, cannot be far off, and
either of thefe, as they will takeoff the edge of my
Purfuit, and fruitions of my Lufts, and render them
infipid/o they will thereby give leifure and opportuni
ty to me to caft up the Accounts of my paft Life, and
find therein nothing but Vanity and Unprofitablenefs 5
Time , that might have been improved to Eternity, ,
irrecoverably loft in thofe Purfuits , that have left no
footfteps of Content in my Soul, but inftead thereof, -

a bruifed

C H A t>. XV. and of our Selves. 301

a bruifed and wounded Confcience 3 a difpleafed and.
an angry God , an infinite Happinefs offered and fold
for a few unprofitable and perifhed Pleafures and
Lufts3 when I fhallfind an infinite Guilt contra&ed,
a Soul clogged with a caftom of fin , a Body now,
feady to drop into diffolution , a great work to do, to '
make the Peace of my Soul 3 a God, by whofe only
ftrength I can do it , hiding himfelf and his* influ-i
ence from me , and Death by his hafty and churlifh
Officers, ftill ready^to feize me , to carry me off, with
out regard to the importunity and concernment of a
little longer time: fuch thoughts as thefe, will work
upon a Man to keep a hand over himfelf, over his
Flefti, over his Luft, while it is called to day, not to
harden the Heart s to give all diligence to make our
Calling and Ele&ion fure 5 to get Oyl in the Lamp, -
to break off the courfe of fin , to cleanfe our hearts,
to improve this little portion of time to our beft ad
vantage 3 Tor Death will come, and after that, Judge
ment. Lord, fo teach tts to number ottr days , that we may
our hearts unto wifdow.

CH APj

*

V Vv'A-f -vi

J02 Of the Knowledge of God, PART II.

CHAP, XVI.

of the UnreafonAbleKefs of the
nion of Lttft.

6. A SAD and deep Confideration of the Vnrea-

JL\* fonablenefs And 'Vnbecomingnefs of the Power and

Dominion of any Luft upon a Man. And this, though
it be a moral Confideration , is of good ufe for the
mortifying of our Lufts. S. Paul divides our Lufts into
the Lufts of the Flefli , and the Lufts of the Mind :

Efhef. ^. 3. S. fohn tells US , that all that is in the World,
is the Lttft of the Flefh , the Lnfl of the Ejes , and the
Pride of Life, i John ^. i<5. Out of both thefe , we
may divide the Enemies of our Soul within us , into
thefe Divifions,

i. £///•, which is nothing el fe, but the immoderate
«id inordinate adings of the Appetite , either beyond
that meafure it ought to be , or upon thofe Objefe it
ought not to be. And this either

1. In the Rational Appetite , thofe are the Lufts of
the Mind.

2. In the Senfitive Appetite -, thofe again

1. In the Lulls of the Flefli.

2. The Luft of the Eyes.

i. Pride 5 in an overvaluing of our felves in the
fruition of thofe things we have thus purfued.

Now we (hall a little confider, how far forth any
of thefe do hold a difproportion , even with right

i. The Lufts of the Mind. The great Defrt of the
Mind, is that of Knowledge , an Appetite that God hath

put

CHAP. XVL and of our Selves. 30 J

put into the Soul of Man^, and fo a thing beautiful and
good: But this very Defire of Knowledge, becomes
a Luft of the Mind , when either it is mifplaced in
refpedt of his Obje&j thus Ad*m$ defireof Know
ledge of Good and Evil, became a Luft : or when ad>
ed beyond its proportion : The cbiefeft Objeft of our
Love, ought to be the chiefeft obje'ft of our Know
ledge , and confequently of our defire of Knowledge,
and that is only God : and he is to be known, and con-
fequently, we ought to defire to know him, as he hath
revealed hinafelf in his Word , in his Works, and by
his Spirit. When either therefore we defire to know,
even in things pertaining to God, beyond what we
ought to know, as the Counfels of his Will , looking
into the Ark \ or when we defire to know things of
an inferiour nature with an over-intenfive delii e, which
is only due to God 5 our want of Sobriety in the for
mer , and our want of Moderation in the latter , turns
our defire of Knowledge into a Luft of the Mind , or
when afted without his due End : Good , and the
fruition of it , is the great and final obje<ft of the Sou!,
and as the A6ts of the Underftanding are preparatory
to the Will , fo Knowledge , and the defire of it, is,
or (hould be , preparatory to the fruition of fome
Good , farther and Beyond the bare fpeculative Know
ledge of it: If it were poffible for a Man truly to
know God without the Love of him, and the fenfe of
his Love to the Soul, a defireof fuch a Knowledge,
though I dare not term it a Luft of the Mind , yet it
is fuch a defire, as is not rightly qualified. To defire
to know a thing fit to be known , meerly becaufe I
would know it} It is but a Luft of the Mind, and
fuch a Knowledge as only puffeth up. Now any Man
may rationally conclude, that fuch defires of the
Mind as thefe , are even condemned of Reafon it felfj
as irregular and ufelefs : Ic is true, that whacfoever is an

object

504 Of tie Knowledge of G0J, PART IL

pbjed of our Knowledge , may be an objed of our
defire of Knowledge , if not forbidden by him ihat
gave the Power 5 if a&ed with Moderation and So
briety 5 if fubordinated to that defire which I have, or
ihould have to that great objeft of my Knowledge :
But for a Man to fpend his choiceft hours and thoughts,
and inquiries upon unneceffary, periflilng, ufelefs ob-
jeftsj Reafon it felf will conclude, as the Preacher
would have the covetous Man, Ecclef. 4. 8. For what

do I labour y and bereave my foul of good?

And as thus in the Intellectual Faculty , there are
Lufts of the Mind , fo are there in the Rational Ap
petite , the will^ und stffettions : The Paffions in the Soul
are natural to it, and therefore naturally good : there
fore want of natural Affe&ion , is a thing condemned
in^ the old World, Rom. 1.31. But when thefe Affe-
<Sions are acted beyond their natural end and ufe, they
become corrupt and putrified , and fo Lufts of the
Mind. And this is feen in either Faculty , Irafdble
and Concupifcible : and by how much the more fpi-
ritual they are, by fo much the more devilifli and hurt
ful, and yet condemned by found Reafon.

The Paffion of Anger was planted in the Mind , and
is good, when acted upon a right objedt, and in a due
meafure, Efhef.^. ^6. But this Paflion being oyer-
a&ed, it becomes putrified, and a Loft of the Mind *'
it then turns into Malice, to Envy: The Spirit that //
™ us lufteth after Envy, Jam. 4. f. into defire of Re
venge : and thus Luft conceiveth upon this Paffion of
the Soul , and bringeth forth Sin. , Now all thefe are'
evidently againft right Reafon 5 Becaufe 6ven found
Heafon teacheth us, to love all that is good : Every
Being hath in it felf a goodnefs , and doth natu
rally challenge our Love 3 and therefore r.o defire
the deftru<ftion of any Being is agal'nfi t; 2 Law
ar.d Rule of Reafon 5 or to defire a left drmorfc low*

degree.

C H A p. XVI, and of our Selves. jo 5

degree of Being to it than it hath. It is true, there
may be fome irregularity in it,, which I may and muft
hate: But when my hatred is in the concrete, and
takes in the Being of any thing \yhich is good , as
well as that which I conceive an irregularity within
the compafs of it , as is in all Malice and Revenge 9
then is my Paffipn mif-adied, corrupted, and proves
a luft of the Mind- Suppofe a Man hath done me
an extream injury, and intends to continue it , right
Reafon will discriminate between the Man and his
Faulty and whiles it is angry with the Man, yet it
hates him not} it will hate the Injuftice of the" Man,
and deftroy that , but not the Man : it may be he
hates me without a caufe, his Fault cannot juftifie
mine: God hath given him a Being, and is the only
Lord of its and that Being of his is good, andde*
ferves my Love to preferve it •, his offence is the
only objedi of my hatred, and cannot give me a
CornmifTion to deftroy the Subject. It is true, that
in order to my prefervation , I may do fuch a thing
as may be prejudicial to him that hates me, with
fuch moderation , that the evil I do him , muft not
exceed the evil that otherwife I might fuffer by him *
for this is agreeable to right Reafon ; But this muft
be without the leaft grain of Revenge, fo much as
in my thought-, For all Revenge hath in it fome-
jWhat of Irregularity : The great God, to whom Ven
geance alone belongs, Rom 12. 19. that is abfolute
Lord of his Creature, and therefore can owe him
; nothing, yet punitheth not by way of Revenge , as
,a party injured, but by way of Juftice, as the fupream
! Judge, that inflicted that Penalty that was annexed
l[ | to his righteous Law when he gave it : Nothing that
•^ one Creature could do to another could be faid to be
: Unjuft , were it not that it is againft the Law of
;!this fuprea:n Law-give; and Judges and therefore

X Retribu-

:" !

30/5 Of the KjtowkAge of God, PART II.

Retribution in me that am injured , is an ad of Re
venge, in God an aft of his Juftice: and when he
inflids his Punifhment, though in refpeft of me, that
fuffered, it is his Revenge, yet in refped of his Law
that is broken, it is but his own Juftice.

The Lufls of the Tlefo : There are certain Natural j
Propenfions in us for the prefervation of our tempo
ral being and kinds thofe are planted in our Nature
by the God of Nature, as well as in the nature of fen-
fitive Creatures, and are in themfelves good , when \
aded- according to that Rule which God hath given
unto us. Thqfe Rules are fuch as either are adequate
to the Senfitive Nature, w*. That they fhould be
acted with due proportion, and to the end for which !
they are fo implanted in our Nature: or fuch as are j
applicable to them in refpedi of that higher degree of j
Being, that is in our Nature, w*. that they fhould be
afted with Coordination to the dilate of right Rea-
fon : And when either of thefe fail, even thefe natu-j
ral Propenfions do become Lufts of theFlefh, and;
fight againft the Soul 3 for they are not in their place,
and confequently breed a diforder in the Soul. This
is eafie to be feen in the confideration of both ofj .;
thefe defefts : The Appetite of Eating and Drinking
is no Luft , but a Propenfion incident to our Nature,
for the Prefervation of the CompofitHm : But when a| :
Man (hall aft it beyond its due proportion^ eat or \
drink to Excefs 3 or when a Man fhall ufe it to a
wrong End, to eat or drink, becaufehe will eat and
drink, placing the end of his Appetite in the ufe o ;
it $ now he tranfgrefleth the firft Rule , he makes hi? ;
Belly his Gods and his Appetite becomes a Luft
Again, if a Man (hall give way to his Appetite, thougfl
m a due proportion , or to a due end, yet if upor
rational Circumftances a greater Good (hall be there;
by loft , or a greater Evil thereby incurred , the

thii

, C H A p. XVI. and of our Selves*

I this Appetite becomes a Luft , becaufe it is out of
I its place , and wants its due fubordination to right
'Reafon-, as when my eating or drinking (hall fcanda-
lize my weak Brother, for whom Chrift died, i Cor. i o.
1 28. and thereby bring a greater lofs to him, than

g»od to my felf. Again, if either the Providential
ifpenfation of God , or his Command , be againft
jit, it makes the exercife of that Appetite to become
la Luft, becaufe jt wants that fubordination to right
[Reafon ^ for it is the moft uncontrollable Principle
of Reafon, to bear anuniverfal fubje&ion to the Com
mand and Will of God : Thus when God by the
courfe of his Providence , called to fafting , then to
find flaying of Oxen and killing of Sheep , the Ap
petite becomes a Luft. Again , when God forbad
the eating of the Fruit of the Tree of Knowledge, of
Good and Evil, then Adams eating becomes a Luftj
and confequently, a fnare unto him 5 for his fenfitive
Appetite was out of its place , it (hould have been
fubordinate to his Reafon , but it was above it. And
thefe Excefles of the fleflily Appetite are expreffed
by feveral Expreffions in the Word of Truth .' fow-
ing to the Fle(h, GaUt. 6. 8. making provifion for
the Flefh, Row. 13. vlt. warring after the Flefh,
i Cor. 10. 3. walking after the Flefli , Rom. 8» ^i,
^ Pet. 2. 10* viz. when a Man makes it his Bufinefs
to ftudy the defires of his flefhly Appetite , and to
fulfil it : And the diforder that is wrought in the Soul
by this mifplacing of the fenfual Appetite, Efkef.^
J<?. Who being p a ft feeling , have given tkemfelves over to
lafchiottf fiefs 3 to work, all uncle annefs with greedlnefs,

Galat. 5. 17. The Fleflh lufting againft the Spirit,
i Pet. i. ii. Fleihly Lufts warring againft the Soul,
Rom. i. 14. given over to vile Affections, Rom. 6.
X9- yielding your members fervants to uncleannefs,
Rom, ?. 23, A Law in the Members warring againft

X i the

Of the Knowledge of God, PART II.

the Law of the' Mind , and bringing it into captivity.
It is a fad thing for any Man to think, that fuch a
diforder fhould be in the Soul , that the nobler part
born to rule, (hould be a Captive and a Slave to the
inferiour part of Man 5 much more when that noble
part (hall become a willing Yaffil, and Proftitute to
that part of Man,which is no higher than a Bead 5 and
not only fo, but improve its own Ability, Wit, Skilf,
and Power to make that part of our Nature below
a fenfitive Creature. The Beafts > as hath been ob-
ferved before, though their fenfual Appetite be their
higheft Faculty , and fo moves not in a fubordina-
tron to any higher Power , yet they move conform
able to the End , for which thofe Propenfions were
implanted in them: But when the fenfual Appetite
In Man hath captivated his Reafon, which (hould
be her guide and ruler, it is made the worfe by her
Prifoner 5 and now its motions are not only abfolute,
and without controll of Reafon, excentrick to that
very natural Rule given to the motions of the fame
fenfitive Appetite in the very Senfitives themfelves:
And the reafon is partly becaufe the Wifdom of God
hath given a kind of natural Law or Boundary to
thofe Propenfions in the Senfitives, becaufe they
have no higher Power in them to regulate them 5 but
to Man he gave a higher Power to order and manage
this fenfual Appetite , which Power having loft his
Sovereignty * the fenfual Appetite doth not only
want his Bounds , but alfo having corrupted and dif-
placed that higher Faculty, is again corrupted by it,
and made by her captive , and at length by Cuftom,
the reafona.ble Soul becomes only an Inftrument to j
contrive and execute the molt exquifite fatisfa&ron it j
can for thofe Lulls of the Flefli.

Now as any Man that hath fo much command of
Its Mind, as a little to call it off from this drudgery,

cannoc

CHAP. XVI. and of our Selves.

cannot chufe but conclude the extream unfitnefs and
uncomelinefsoffuch a tranfpofition of his Faculties 5
fo when it pleafeth God to open our Eyes , that we
can fee the ftate and frame of our Minds and Souls, as
once the Prophet's Servant's Eyes were opened to
fee that better fight of the heavenly Hoft, we fhould
fee more confufion , difcrepancy and diforder in our
Souls , more cruelty , mifchief , and filchinefs , by
reafon of the rule of thofe Lufts within us, than
if we fhould fee the Slaves of a once well-governed
City in a Rebellion, mattering their Lords, and ma
king them ferve to their bafeft Commands , rifling
their Treafures > burning their Habitations, and turn
ing all places* Orders and things into mine and con
fufion. And therefore the ftudy of the reducing
thefe^Rebels to their former fubjedion, even by drift
feverity and difcipline, which is the Bufinefs of Morti
fication, cannot chufe but be a moft rational Work.
Now from this diforder, that arifeth in the Soul
by the Old Man , which is nothing eJfe but the in
verting and difplacing of thofe powers and motions
of the Creature, from that beautiful and conformable
Place and Order , wherein God had once fet them,
proceed all thofe enormities and confufions that are

in the World, fames 4. I. From whence come wars
and fightings among you ? come the} not hence , even of your
iufts that war in your members ? Luft hath made a dif-

order and tumult within , and there it cannot reft
long, but works the like without alfo. God hath fee
every thing in his place and order , and bounded ic
with certain Limits and Rules, and as long as they
keep within their Places , Orders and Rules , there
is Beauty and Concordance with it felf , and other
things j but when that Order and Rule of things is
broken, then follows Confufion and Deformity } and
$s the things fo difplaced difagree with other things,

X 3 that

1 10 Of the Knowledge of God, PART II.

that are in their Places and Orders , fo thofe muft
needs difagree with them •, much more^muft things that
are out of their Places and Orders difagree one with
another. When a Man over-mattered by any Luft,
meets with another Man over-maftered with the
fame, or any other Luft, there muft needs be a difcord
between them: thefe are the Works of the Flelh *d
extra, Gal. 5. i p.
2. The Luft of the Ejes. The wife Man tells us,

The Eye u not f at i sped with feeing, PrOV. z/. ^o. Ec-

clef i. 8. And this is natural to the capacity of that
fenfe, and may be ufeful : But that which is princi
pally meant by this Luft, is the over-eager profecu-
tion of fuch Objeds, as are moft delightful to the
Eye , viz. of Wealth , which is Covetoufnefs $ and
of Honour, or High Place, which is Ambition :
Thefe two Lufts are profecuted upon a double
ground: i. As things pleafing to our fight $ info-
much that the Wife Man concludes , that the great-
eft good in the moft fubftantial of them , is the be
holding of them with the Eyes of the Owner, EC-
clef. j. 1 1, But this is not all, for we fee even in
blind Men , the fame defire of Wealth and Glory,
as in others, -Therefore, 2. A miftaken Over- va
luation of them, as things of the moft abfolute ufe
and fafety : The natural Man makes himfelf , as he
is conf tinned in this Life, his chiefeft End 5 and ac
cording as the feveral judgments and difpofitions . of.
Men , they take up feveral ways for the improve
ment , or fecurity , or pieafure of their temporal Be
ing here: the Voluptuous Man , the Covetous Man,
the Revengeful Man, the Ambitious Man , have all
one End, viz. Self: But Self difcovers it felf feveral
ways 3 according to the feveral Difpofitions and Prin
ciples that are in thofe (everal Men : Wealth and
Honour 3 they arc the Bleffings of God, and of ex

cellent

CHAP. XVI. and of our Selves. 3 1 1

cellent ufe to our prefent fubfiftence, and may be
•defired and endeavoured for with moderation , in
order to our prefer vation, pofterity, and fafety:
But then it becomes a Luft, when they are over
valued, and confequently over-eagerly profecuteds
and then by degrees the Man is fo captivated with
it, and ^habituated to it, that as he placed his Feli
city in his temporal Being here , fo he placeth the fe-
curity, ftrength, and life of this Felicity in his Honour
or Wealth 5 and fo makes it his God, Co/of. 3. 5-.
For as it is agreeable to our corrupt Nature, to make
that our Idol, wherein, or whereby we find the
greateft fenfible good conveyed to us , be it an Oni
on, or a Calf, or a Crocodile, as was the ufe of the
jEgyftians y fo if we once exceed thofe Bounds of Mo
deration, which we ought to bear towards any fen
fible good, it believes an Idol, for it takes away
part of that Portion of Love and Duty, which we
owe to God, Prov. 1 8. 10, ii. The fame that God
is to a Man that is righteous, the fame doth a co
vetous Man make his Riches, viz. his ftrong City.
It is impoffible , but Man muft needs find himfelf a
depending Creature upon fomewhat without him -7
he cannot live without Meat , Drink , Cloathing,
fupport againft Injuries , Violence , and Want , he
hath loft the Knowledge of God , upon whom in
truth his dependance is , and therefore faftens upon
that which is moft vifibly in his way for his fupport,
Riches and External Power : and this he concludes
and refolves to compafs per fas & nefas , even through
the deftrudion and blood of thofe that ftand in his
way : And having attained to fome convenient pro
portion, yet partly through the emptinefs and de-
ceitfulnefs of the Objed , which we purfue , partly
through the infatiablenefs of that Lull , which we

X 4 endeavour

3 1 2 Of the Knowledge of God, P A R T II.

endeavour to fatisfie , we reft not in the purfuit,
though we grow fecure in the enjoyment. Swl^ tkou

k*ft much laid Ufa &C. Luke 1 2. 19. And thus this

Luft robs God of that , which is tnoft due and dear
unto him , our Dependence and our Love 3 fo that
it is impoffible to ferve them both, Luke 16.13. Ye
cannot ferve God and Mammon. For that, which a Man

moft values , will be fure to have moft of his Heart,
Afattb. 6>. 21. Now if there were the true Know
ledge of God in our Hearts > this Luft would dje of
jt felf : If a Man confiders, that this Life confifteth
not in the multitude of the things we enjoy, Luke 12.
15-. That our heavenly Father,, who knowetb our
wanes, requires us to caft our Care upon him,
Matth. 6. 32. i Pet. 5. 7. That Promotion cometh
not from the Eaft , nor Weft , but it is God that fet-
teth up one, and cafteth down another, Pf*l. 75-7*
That he giveth all Creatures their Meat in due fea-
fon, Pf*t. 14^. 16. That except he build the Houfe,
they labpur in vain that build it, Pfal. 127. i. That
he h^th commanded us to caft our Burdens upon him,
and he will fuftain us , Pfd. 51.12. to commit our
\vays unto the Lord , and truft in him , and he ihall
bring it to pafs, Pffaffi-f. that Riches are his
Gift , and commands us to truft in the Giver, not the
Gift, 2 Tm9 6. 17. that though he give the poffef-
fion of what we defire, he can deny the fruition of
what we poflefs , Ecclef. 2. 2^. That a Man fhould
enjoy good in his Labour , is the gift of God, EC-
def. 4. 15?. He can 'grant us Quails, but with it can
fend leannefs into the Sou!, PfaL io5. 15. and can
jncreafe the Wealth to the Owners hurt , Ecclef. y.
3 30 That it is not the Bread I eat , but the Word,
the Gommifiion of God to his Creature , that main
tains my Life? Matth. ?. 4. He can make hples in

our

CHAP. XVI. and of our Selves. 3 1 J

our Bags, and blow upon our Labours, Hab. i. 6.
9. That he will withhold no good thing from them
that fear him, Pfal. 84. n. Pf*l. 3^. ip. Though
Men of low degree are Vanity , yet Men of high
degree are a Lie 5 and therefore though Riches in-
creafe , yet he hath commanded me not to fet my
Heart upon them, Pfal. 62. 9, io. Thefe, and the
like Confiderations , deeply digefted , will make a
Man to carry a loofe affe&ion and purfuit of Riches
or Honour , and put the Soul upon fiich Refolutions
and Contemplations as thefe : ' O Lord, thou haft
' brought me into this World, wherein is great va-

* riety of all things •, and I fee the men of this World

* hunting and purfuing after Wealth , and Honour,
' and Power , and making it the bufinefs of their

* Lives 5 and in this their purfuit often difappoint-

* ments-, and if fuccefsful, yet full of anxiety ^ and if
c they attain any meafure of what they purfue , yec
1 are ftill unfatisfied in what they have attained 5 and

4 yet confider not that there is a Lie in their right

* hand : and what Profit hath he that laboureth for
' the Wind ? A Wind that may fwcll and torment,
' but not fatisfie the Soul : And it is evident , that
' oftentimes, though thy Providence fucceed their De-
' fires and Ambitions, fo that they feem to have rolled

* up their Stone almoft to the top of their Wifhes 5

5 yet the encounter of, it may be, a fmall, and feem-
' ingly inconfiderable Circumftance tumbles all down
< again , if not to their mine , yet to their vexation
4 and difappointment. And thus we walk in a vain
'fhadow, and difquiet our felves in vain, and fpend

* that ftock of Time , and Life , and Strength , and
c Opportunity in unprofitable, unfacisfa&ory Labour,
ctill the Night overtakes us, and then whole (hall
'all thefe things be? L*ke n. 20. Blefled be thy
! Name , thaUn the midft of all this variety, thofj

' "

514 Of the Knowledge of, God, PART II.

< many things, about which we are careful and trou-

ft bled, yet thou haft fhewed us, that there is one thing

needful, Luke 10. 42. and haft fjiewed us what it

' is , and jiow to attain it : and this fliall be the great-

* eft Bufinefs of any , becaufe of greateft Confe-

* quence , to work out my Salvation with fear and
"trembling, Phil. ^. 12. To give all diligence to
'make my Calling and Election fure, * Pet. i. 10.
c That when the terrible Cry of Death and Judgment
c (hall come , I may have Oyl in my Lamp , before
'the Door be (hut, and may be able to give my
fc Lprd an account of my Stock with Comfort and
' Joy. It is true, the condition of my Nature ftands
c in need of outward fupplies for my defence and pre-
£ fervation 5 and the wrife Difpenfation of thy Pro-

* vidence , as it hath fitted this our Habitation on

* Earth , \* ith things ufeful for our Pilgrimage \
c fo it hath made Induftr^ and Diligence the way to at
tain them: he that will not labour, let him not
c eat : and the fame Wife and Bountiful Hand
4 hath not only formfeed our way with fupplies for
6 our neceffity , but with provifions for our delight :

* I will therefore diligently go on in that courfe,
' wherein thy Providence hath caft me 5 for it is the
c travel thou haft given me to be exercifed withall,
c Ecclef. 3. 10. But I will not make this the End,
' the Bufinefs of my Life 5 The one thing neceffary

* fliall be always in my Eye 5 and that it jmay be
' continually my Work , I will endeavour to improve
6 even my worldly Imployment into a fpiritual, by
c doing it in Obedience to the Command of God, and
' that Order which he hath fee in the World 5 by
4 walking confcionably in it , as in the prefence of
6 God-, bycaftingmy Care upon him, nothing foli-
c citous concerning the fuccefs , but leaving it to him
c that governs all things -, by obferving the paflages

'of

CHAP. XVI. and of our Selves* 315

* of his Wifdom, Mercy, and Power, in the paf-
f fages and Succefles of it 5 by recumbence and reft-
€ ing upon his Promife for a fubfiftence , PfaL 37. 3.
' Verily thou [halt be fed -, by my Patience and Con-
' tentednefs with whatfoever Condition he fhall caft
c me into , and a chearful Refignation of my felf in-
' to his hands , who hath given me Chrift 5 and how
' (hall he not with him give me all things elfe ? If he
€ is pleafed to ftraiten my Condition , and make
c my Labours unfuccefsful , and feed me with Bread
6 of Affliction, and Water of Afflidion-, yet if he

* afford me the Light of his Countenance , the aflu-
€ ranee of his Favour , the pardon of my Sins , the
c found hope of Eternity, blefled be his Name : In
' the midft of my Exigences , I fhall learn with the

' Prophet Hab. 3. 7. Although the fotree flyatt not
< bloftom , neither fhall fruit be in the vines , the labour of

* the olive /hall fall > and the field fhall yield no meat^ &C.

* yet I will rejoyce In the Lord , / will joy In the God of

^ my fdvAtion : \ fliall learn with Mofesj to efteem
' the reproach of Chrift , greater Riches than the
'Treafures ofE&jft, Heb. 11.2^. I (hall improve
c my Neceflities and Exigences , to take off my Soul

* from the over-greedy purfuitof thefe Inferiours, to
c eftablifli and fettle my Heart in the hope of that
1 eternal weight of Glory , the Contemplation and
' Expeftation whereof, is able to fwallovv up the
c momentany Sufferings, as well as Pleafures of this
c Life, with fob 14. 14. to wait till my change come,
' to inagnifie the Mercy and Bounty of my Lord,
c who, whiles my fins deferve the lofs of all , is plea-
' fed to continue unto me that which is beft , and
' makes my Wants not fo much the Punifhment ,
4 as the Cure of my Sin : and though he brings me
c into a V^ ildernefs , yet there he fpeaks comfortably
! to me : I fhall learn to make his Will, the meafure

316 Of the Knowledge of God, PART IL

*of mine own : and whiles I remember that he is

* the abfobte Lord of his own Creature j that he

* managed! and ordereth all the Events and Con-
€ ciirrences in the World , by a moft Wife and moft

* Righteous Providence , that he feeds the young

* Ravens when they cry , Creatures that need a libe-

* ral fupply , and yet have no means to procure it 3
'* that he is pieafed to reveal himfelf in his Word un-
•* to me in fuch terms , as are moft comprehenfive
' of Power and Mercy •, I will learn to wat upon
€him patiently, chearfully, and dependingly: If it
€be his Pleafure to enlarge his hand, I (hall thank-

* fully receive it, as a free additions if not , yet I

* will not change my Wants , my Neceffities , my

* Scorns, accompanied with the Favour of God, nor

* fell the leaft degree of the Light of his Countenance,

* for all the Supplies of GWy and Abundance , that
€ Heaven and Earth can afford. If I can but fay upon
•* found grounds , the Loid is my Portion , Pfal. 16.

* 5. Like the Tree thac Mofes caft into the Waters
^of Marah, Exod. ij. 23. It makes thofe bitter

* Waters Iweet, and puts more Joy in my FJeart, than
•* in the time that their Corn and their Wine increa-
^fed,/y:t/.4. 6.

' But if it pleafe him, together with the Light of

* his Countenance, to give me a competency of Ex-
c ternals , to feed me with Food convenient for me,

* with -4f*r, Prov. 30. 8. though with DaviJ, Pfal. 23.
^ my Cup runs not over 5 yet if the Lord be the
' Portion of my Cup, Pfal. 16. 5. O Lord, fliouldelt
f thou deny cne all things, even neceffary for my pre-
c fervt fubiiftence ^ yet 1 have Portion enough in thy
( Favour , and the Light of thy Countenance , for
( which I owe thee more than all the thankfiilnefs and
£ ftreagth of my Soul , and fuch a Portion as would

* bear up rriv Heart ia the midft of all my Exigences ;

C H A p. XVI. rfW 0/ <w Selves. ji y

c When thy Son bore our Nature in the Flefti, though -
6 the fence of thy Love fupported him, yet he want-
4ed things of convenience, he became pooiv that we
1 might be rich.
* But if it (hall pleafe God to add the Bleflings of

* his left hand to the Bleflings of his right hand, ( as
' rather than deny me the latter , I befeech thee, give
' me not the former) If he (hall blefs me in the Fruit
cof my Body, and my Ground, and command a
' Blefling upoa my Store-houfes, and all that I fet my
' hand unto, Dettt. 28.4, 8. I will learn to ferve the
c Lord my God with joyfulnefs and gladnefs ofHearc
'for the abundance of all things, Dettt. 28.47. to
' contemplate and blefs that good hand of God , that
' giveth me power to get Wealth, Dent. 8. 18. To-
6 look with more comfort and delight upon that
4 Hand that gives , than in the very Blefling that is

* given-, to fet a watch over that evil and deceitful

* Heart of mine, that h able to turn my Blefling into
' my Snare-, to beware, left when all that I have is
c multiplied , my Heart be lifted up , and I forget
c the Lord my God, Deut. 8. 13, 14. To beware, 1'eil
c when my Riches increafe ? I fet my Heart upoa
"them, Pfat. 6^. 10. and truft in uncertain Riches*
c i Tim. 6. 1 7. To remember that I arn but a Fidu-
c ciary, a Steward of them , they are not given me

* to look upon, but to ufe them, as one that muft
c give an account of them •> to watch over my felf,
c that I ufe them foberly , with moderation, and as in
4 his prefence , that I turn not the J&ace and Boun-
c ty of God into Excefs , or Wantonnefs 5 to look
c upon all the Goodnefs , Comfort and Ufe of them,
c as flowing from the Blefling and Commifliony that

* God fends along with them, Ecchf. 2. 24. That a
1 man fkovld make his fM enjoy good in his labour, this alfo

* is from the hand of God; To beware that the irmltr-

' plication

3 1 8 Of tie Knowledge of God, PART IL

c plication of Bleflings, do not rob my Creator of

* one grain of that Love, Service, and Dependance,
c that I owe unto him $ to carry a loofe affe&ion to-
' wards them*, for it is infallibly true, that where
' the Heart is truly fet upon God , and makes him

* his Portion , it enables a Man equally to bear all

* Conditions , becaufe the objedt of his Soul is im-
' mutable and invaluable, though his external Con-

* dition alter : an acceffion of Externals may carry

* up fuch a Soul in a more fenfible apprehenfion of

* the Goodnefs of him, whom the Soul loves *•> it can-
4 not fteal away one jot of that Love , which it owes

* to the given the Creature it felf is of too low a

* value to diminifh the Love to the Creator : a Heart,
c that is rightly principled, cannot find any good in the

* Creature, but what he will derive from , and carry

* to the objeft of his Love.

3. The Pride of Life : There are two great Cardinal
Truths , whereof if the Mind be foundly convinced,
it puts a Man in a right frame and temper of Spirit in
the whole courfe of his Life :

i. That there is an eflential univerfal Stdjeftion due

from all Creatures to the Will and Power of God: This

is the ground of all true Obedience , and all true
Humility $ which is nothing elfe, but a putting of the
Mind into a Pofture and frame anfwerable to that .
Pofition , wherein by Nature it is framed , a con
formity of the Mind to the Truth and Starion where
in it is fet.

(i.) That all Goodnefs , Beauty, and Perfection,
is originally in God , and nothing of Good , Beauty*
or Perfedion is in any thing , but derivatively from
him, according to that meafure, that he is freely
pleafed to communicate. This keeps the Heart in
a continual Love of him, Dependance upon him, and
Thankfulnefs unto him.

From

CHAP. XVI. and of our Selves. 319

From the Ignorance of thefe , is the ground of all
the Pride in the World ,. which is nothing elfe, but
a falfe placing of the Mind in fuch a Condition or
Station , or the opinion of fuch a Station , wherein
in truth, he is not, and fo it diforders the Mind : it
makes a Man , that is eflentially fiibordinate to
God, and depending upon him, to place hirnfelf
above God , and to be independent upon him : And
though this falfe opinion cannot alter his condition in
truth 3 for he that hath faid , My Will (hall ftand ,
cannot be removed by the pride or refiftance of
Man 5 yet as to the Man nimfelf , it puts him
out of his place , and in the room of God : And
therefore above all other diftempers of the Soul, this
is the mod hateful to God : for as the proud Man
refifteth God , and labours to get into his place , fo
God refifteth him, i Pet. $. $. Prov. 3. 24. And this
Ignorance, or not full fubfcription to thefe two Truths,
will appear to be the foundation of all the Pride in
Men.

i. From the Ignorance of the former, of the fub-
jedipn we owe to God , proceeds that Pride than
manifests it felf in Rebellion and Difobedience againft
God. God challenged! the fubjeftion of our Wills to
his, as juftly he may , and Man will have his own

Will take place, ?er. 42. 14. No, but we will go Into the
land of Egypt. Luke 19. 14. We will not have this Man

i to rule over us : And as among Men , Pride is the Mo
ther of Contention, becaufe it puts a Man out of that

| place, wherein he is 5 and he doth confequently put
himfelf in the place of another , and thence come
Contentions ^ fo from this Pride of Men , putting
themfelves into the place of God, comes the conten-
tion between God and man: He that hath faid , he
will not give his Glory to another , will not give his
Place to his Creature , but refifteth the proud: And

\ fiom

3 20 Of the Knowledge of God, PART IL

from this ignorance of that fubje<5Hon we owe to
God, proceeds that Haughtinefs and Arrogance, which
we find in the Spirits of Men, Exod. 5. 2. ff?fo // the

Lord^ that I fjyould let the people go ? Job 2 1 . 1 £. Wkrt
Is the Almighty , that we fhould ferve him ? Dan. 3. JJ.
Who is that God , that (hall deliver you out of my hands ?

This Ignorance was that which bred that haughty

fpeech in Nebuchadnezzar , Dan. 4. 30. // not this great

Babylon, &c. Till God by his immediate hand made
him know , that he is able to abafe them that walk
in pride, Ibid. Verfe 37. And hence it is , that Men
are compaffed with Pride , as a Chain , when they
fet their mouth againft the Heavens, Pfal. 73. 6, 9, 1 1.
And this manifestation of Pride , is principally in the
Will , becaufe it is the abfence of that fubjedion,
which we owe to his Will.

i. From this want of the due knowledge of the
fubjedtion, we owe to the Power of God , proceeds
that Pride which evidenced! it felf in that vain
Confidence and Security , which men put in them-
felves, or thofe other acceflions of Friends , Wealth,
Power, Policy, &c. Revel. 3. .17. lam rich and in*

treafed in goods , and have need of nothing, Luke iz. 17.
And I -will fay to my foul , Soul, thou haft mttch goods laid
vp for many years ', take thine eafe. I fa. 28. 14. When the
over-flowing fcottrge /hall pafs through , it fly all not come
Hear us , for \xc have made lies our refuge , and under
fal/hood, have we hid our felves. This W3S the fpeech

of the fcornful Men of Ephraim, who had not Hu
mility enough to {belter themfelves under their Ma
ker , and yet had fo much Bafenefs of Spirit , as to
make a Lie their Refuge and Security, Jfa. 30. 2. truft
in a fhadow , Verfe 1 2. in oppreffion and perverfe-
nefs, I fa. 31. i. in Horfes and Chariots, If a. 47. 7.

I fkall he a Lady for ever : 1 am, and there is none elfe be-

fides me : to fee the pride and arrogance of a Heart*

that

i

CHAP. XVI. atid of our Selves. 321

that knows not God , even to take upon it the ve
ry felf-fufficiency of God himfelf. Now when a
Heart truly knows the Power of God , the effential
Dependance that all things and events have upon
him , how eafily , without the interpofition of his
own immediate hand, he can manage fome little
inconsiderable Circumftance, to break and confound
the moft complicated and twifted Securities that a
whole Nation can make for it felf 5 he will foori
learn to look upon all thefe external contributions
to Happinefs and Safety , as vanity and nothing ,
much lefs will he reppfe any confidence in them.
And to break the Children of Men from this dei
fying themfelves, and the fparks that they have
kindled, ffaiah yc. 11. God doth mod common
ly, as I may fay , fet himfelf to blaft and fubverc
thofe Refuges of Men , their Idols , with the moft
unlikely and improbable means, fob 5. 13. He

CAtcheth the wife, wen with their own craflinefs , in-

tangles the Powerful by their own ftrength^ or
arms fome impotent , unexpected Emergency , a
nothing , in a moment to ihatter in pieces what
Men have been many Years or Ages building up,
and fortifying into a Confidence0 with multiplicity
of Supplies.

3. By the Ignorance of the latter , vfc. That the
Original of all Good is in, and from God, arifeth
that Haughtinefs and Elevation of Mind , that is
in Men , when they find any thing in themfelves ,
or in what they have acquired , that is beautiful or
ufeful. When a Heart rightly principled, meddles
with any fuch e thing, it teacheth him Thankful-
nefs and Humility 3 he runs it up prefently to God,
the Fountain and Original of all Good , and gives
him the praife of any thing he finds Good in him
felf, and concludes even in the meaneft Good,

Y thae

[Of the l&owledge cf God, PAR f II.

that he finds , even in his Skill , it may be , in
&e loweft Profeffion, with Ifaiah 28. 29. This alfo

cometh forth from the Lord of hofts , who is wonderful
in counfd , And excellent in working : If he finds in

himfelf an induftrious and fuccefsful Hand , he at
tributes this to God, Deuteronow. 8. 1 8. It is he
that giveth thee Power to get Wealth : If he finds
himfelf advanced to any Grcamefs or Honour,
lie acknowledged! this to be the Difpenfation of

God, Pfalm 7j. 7. God Is the fudge, he jwtteth
down one , and fetteth up another : If he find a vi&O-

rious and fuccefsful Hand in War , he attributes it
not to his own Sword , or his own Arm, Pfal. 44.
3. But thy right handy and tkine arm, and the light
cf thy countenance : If he find any Eminence of
Wifdom , Knowledge, Counfel , Learning , ftill he
remembers that it cometh down from the Father
of Lights, fames i. 17. But the Ignorance, or
want of Confideration of this , is that which puf-
feth up a Man, by carrying that Glory, which is
indeed due to Gcxi , unto himfelf : A Man can
not have a little more Knowledge than he fees in
another , but prefently it fvvells him , i Cor. 8. i.
he thinks higher of himfelf than he ought to think,
Rom. 12. 3. If he get a little Wealth, prefently

he Concludes, Detiteronom. 8. 17. My power, and the
might tf rny hand , hath gotten we this wealth. If he

hath been fuccefsful in his Counfels, he prefently
befpeaks himfelf with the infolent Adrian 3 Ifa. 10.
13. By the flrength of my hand have I done it , and
by my wlfdom , for I am prudent. And what a tru
ly wife Heart faith to God, Pfdm 21. 13. Be
thoft exalted in thy own flrength , this proud Fool

{ays to himfelf, and, fo much as he can, makes
himfelf God , flopping the Current of that Glory
at himfelf, which would naturally run unto God,

as

C H A i>. XVI. And of our Sefois'. 3 2 j

as the Rivers into the Sea 5 and thereby the Mart
fillech himfelf beyond his proportion , till he for
feit upon that , which belongs not unto him i
And therefore the Prophet well faith, Hab. ^. 4,
tils fottl , which Is lifted, ttp , is not upright in him 5

his Heart is out of his due place and fitua-
tion , and consequently , as he diforders other
things, fo he ruines himfelf 5 for the eternal Wit
dom and Goodnefs of Ged , doth communicate
his Goodnefs to every thing in that place and
fituation , which he hath appointed for it , and if
the Heart get up above that place, which God
hath appointed for it , it is no wonder , if it mifs
of his Bleffing , by reafon of its diforder , and,
with Herod, find his Vengeance for its
ption.

y CHAR

324 Of the Knowledge of God, P A R T II.

CHAP. XVII.
Of Prayer.

TH U S far concerning tfie Mortification of our i
Lufts, by the help of Meditation $ the next is i

Prajer.

God, as he is the Original of all Being,- fo he is the I
Fountain of all that Good, which is, -or can be in
the Creature : and this Goodnefs is derived to it from
God by fuch means as he hath appointed, and is
moft natural and fuitable to the Creature. Man is
effcntially depending upon God, as well as other
Creatures: here is the difference, other Creatures
are placed in a greater diftance from God , and there
fore ^ he conveys his Goodnefs unto them by more
mediate and inferiour means. Man , as he was crea
ted in a Perfection nearer unto God , even in his
own Image, fo confequently, in a nearer degree and
relation unto him-, and therefore, though all things
are in their Nature dependant upon him, yet Man
hath ability to know his Dependance 3 and therefore
not only to be dependent, but to be dependent upon
him-? and therefore upon all occafions might make
his immediate Addrefs to God , to whom he was
immediately fubjed. Now Prayer and ^ Thankfgi-
ving is nothing elfe , but the a&ual exercife of that
Dependance we have upon God , Pfal. 5-0. 15. Call

upon me in the day of trouble , I will deliver thee , and

thou (halt g/onfie me. When Man begins to forget
his Dependance upon God , he leaves him to him-
felf 7 and being out of his way , fome trouble or

other

CHAP. XVII. And of our Selves. 325

1 other meets him -, and then he fees he was out of his
way , and returns to his Depcndance again , prays
to God. Our Prayers are not of themfelves effectual 5
but it was the bounty and good pleafure of God to
give unto his Creature all mitable good , whiles he
is in fuch a Station and Condition , as he requires of
him. That Station for a Man is a continual aftual
Dependance upon God , which can never be without
a fuitable Conformity of the whole Soul to his
Will. Now when the Heart is in fuch a frame of
Dependency, it a&ually exercifeth it in Prayer-, he
ftrengthens, as well as evidenceth his Dependance, and
iiraweth himfelf nearer to God thereby, and fo near
er to Bleffing.
Now in reference to this particular, vi*. How

Prayer becomes a means of our Mortification of thofe ir
regularities in our Soul and Affections 3 it is upon a
double ground :

i. Becaufe thereby the Soul draws near unto God,
and fo is lifted in fome degree into that frame , and
temper, and place, andftation, which is proper for
it ••, and fo gets above thofe Lufts and Diftempers,
which hang about him: The very vicinity to that
pure fire and light cannot confift writh the fellowship
of thofe impure Angels of darknefs and impurity,
and fo either diflblves them, or at lead fcatters and
affrights them. Hence Prayer is exprefTed by lifting
up the Soul unto God, Pfal. is. i. by coming into
his prcfence, PfaL 95. ^. by drawing near unto God,
fames 4. 8. an acceis to the throne of Grace. As
when Mam had firft departed from God by fin , he
after hid himfelf from the prefence of God, Gen. 3. 8.
and thereby , as much as in him was , put himfelf
out of a poftibility of recovery 3 fo when a Man again
brings his Soul into the prefence of God ( as an ac-
cefs and power is now given by Chrift) by that very

Y 3 approaching

3 26 Of the Knowledge of God, PART II.

approaching unto God he gets maftery of thofe Lufts,
that did formerly drive him , and, as much as they
could keep him from God. And this was the very
way of Perfection that God himfelf taught Abraham,

Gen. 17. I. Walk^ before me, and be thott ferfett. And

though the whole Converfation of a Chriftian Man,
ought to be in the prefence of God , and to meafurej
all his thoughts and a&ions by their cpmelinefs , or
iincomelineis in his fight 5 yet Prayer is a more fpe-
cial purpofed concentring of the Soul to that Bu-
finefs. And though, God knows, when we come
down from the Mount again , oftentimes thofe Lufts
jneet with us, and renew acquaintance with us, which
ive left behind, when we went about this ferious
Pufinefs , fo that though we have ended the Solem
nity , we have yet a continual ufe of the Duty -, yec
k frequent , a folemn , and ferious life of this Duty
interrupts a cuftom of fin , by degrees weakens the
Pld Man , and will in time, make a ftrangenefs be
tween our Lufts and our Souls. And let a Man be
fure of thefe two truths : That as he that comes up
on his Knees with a fecret Purpofe to hold confede
racy with any fin, he (hall be the worfe, the more
hardned, the more negle&ed by that God, which

fearcheth the Heart : If I regard iniquity in my Heart,
thoii wilt not bear my Prayer : fo whofpever he be, that

tomes to his Maker in the integrity of his Heart,
though fin adhere as clofe to that Heart of his , as
his Skin doth to his Flefb, fliall find that imploy-
inent ^/ill make thofe Lufts, that were moft dear
iinto him , by degrees to become ftrange and loofe
unto his Soul.

[ i.' But there is not only an aftive and natural ef
ficacy in the Duty it felf -, but, which is more, when
^Mart draws near to God, God draws near td
fcim 5 f*ms 4, 8-. As the Grace and Spirit of God/

thac

CHAP. X VII. and of our Selves. 3 27

that fets thy Heart to Prayer , gives out more of his
ftrength and Grace unto thee when thou haft prayed.
Thus the Goodnefs of the infinite and eternal God
moves in a Circle to the Soul , ^ Cor. 11.9. My
Grace is ftiffieient for thee. There is not only a ftrength
gotten againft our Corruptions by our Approxima
tion to him , but an Emanation of Virtue, Power,
and Spirit from him, whereby to matter and con-
fume then} : How much mere -will your heavenly Father
give jour Spirit to them that asi( it, Luke II. 13. Up
hold me with thy free Spirit, Pfal. 51. 12. This is that

Spirit by which the deeds of the Flefli are morti
fied, Rom. 8. 1 3. the Spirit of Life , that gives free-
cfom from theLaw of Sin and Death, Rom. 8. 2. It
is the Scepter of the Kingdom of God in the Soul,
whereby he rules in the midft of his Enemies,
Pfal. 1 10. z. And where this Spirit is, there is Liber
ty, 2 Cor. 3. 17.

Y 4 C II A

Of the Knowledge of Got, P A R T II,

CHAP. XVIII.

]

Of Watchfulnefs) and frft in refpeft of God.

: !

3-\X7'4TCHFVLNESS. And the Otyti of our
VV Watchfulnefs, is i. God. z. Our own felves.
3. Temptations:

1. For the firft, our watching concerning God:

i. Watch for the Cming of thy Saviour, either in the :
general , or thy own particular Judgement : for ye [

know not when the mafter of the houfe comes , left coming
fttddenly, he find thee fleecing, Mark 13. 35". Confider

what a terrible thing it will be , if Death or Judge
ment fhould find thee in a practice of any purpofed
Sin : and thou knoweft not whether thy time of DeatH
fhall be in the Evening, Midnight, or at Cock-
prow, or in the Morning , for it comes like a Thief
ip the Night.

2. Watch the mrd of God : It is that Lanthorn to
our Feet , that Pillar of Fire which is to go before
us in our Voyage through this Wildernefs: Take
heed thou lofe not this Light , or leave it ^ for then
thou (halt wander in darknefs, ^ Pet. i. 19. This
Light will (hew thee the mind of thy Creator * it
will inftruft thee what to do in points of difficulty
and danger-, it will (hew thee thy felf, and thecon-
ftitution and temper of thy Soul , and how the great-
e(l matter of concernment to thee in the World
ftands , even the condition of thy own Soul with
God 3 it will interpret and unriddle unto thee thofe
various Difpenfations and Adminiftracions of things
in the World ? it hath Principles of fo high and

powerful

CHAP. XVIII. tnA of our Selves. 329

powerful a Conviftion , that it will matter the dif-
orders of thy Soul beyond the moft rigid Dictates,
Contemplations , and Difciplines of the moft fub-
Ijmated Philofopby, 2 Tim. 3. 17. A Do&rine of
Perfe&ion.

3. Watch the Prefence of God^ and fee that thy
Thoughts, Words, and Adtions are befeeming his

Prefence: for all things are nakfd dnd manlfeft before

*hlm with whom we have to do , Heb. 4. 1 3- and remem
ber we cannot flie or hide our felves from his Pre-
fence, Pfal. 139.7. that the Hearts of the Children
of Men are before him, Prov. 15. n. that he weighs
the Spirits, Prov. 16. 2. That his Eyes are in every
place, beholding the Evil and the Good, Prov. 15. 3.
that he pondereth Man's goings , Prov, 5. 21. Job 34.
21. Jer. 32. 1 9. Jer. 16.17. that he fearcheth the
Heart and trieth the Reins, Jer. 17. 10, Take heed
therefore, of fo much as thinking any thing, that may
be unbecoming the Prefence of fuch a Majefty , Pu
rity and Power : This is the Fear of God, the begin
ning of Wifdom , and will teach us with Jofeph, to
entertain any temptation fitted with the greateft fer
crefie and advantage with his Refolution, Gen. 39. 9,

'How (hall I do this great Evil^ and fin a*ainft God?

4. Watch the courfe of the Providence of God. There
is not a Paflage of his Providence , but if marked,
carries with it a fecret Inftru&ion , and a watchful

j Man will fpell the Leffon of Providence , to Humi-

I liation, Mic. 6. 9. Hear the Red, and him that hath

anointed it : to Sadnefs, I fa. 22. 12. In that day did

the Lord call for weeping : to Reformation and Obedi
ence, Job 36 ip by cords of affli&ion, he openeth the
Ear to Difcipline, and commandeth, that they return
from iniquity : to Dependance upon , and Recourfe
to God, Pfal. 107. IT, i p. extremity and natural im-
ppfTibility of deliverance tutors Men to cry unto the

Of the Knowledge of God, PART II.

Lord, fonak 1.6. Arife, cull upon tky God: to Thankful-
nefs, Pjal. 50. 2>. / will deliver tkee, andtbou /halt g/o-

rifie me : And here we cannot chufe , but ever re
member the Excellence of the Word of God , which
teacheth us the Englifhof all his Difpenfations , and
what they mean, That when in our blindnefs, God
by his Providence fpeaketh once, yea twice, yet Man
perceiveth it not, p 33, 14. this like a Meffenger,
an Interpreter, one among a thoufand, Job 33. 23.
expounds the Hieroglyphick , and fliews us the Er
rand it brings from God : And although the Wif-
dom of God excedes our obfervation in many paflages
of his Providence, Ecclef. 8.17. that almoft the exaft-
eft watchfulnefs will have much ado to find any thing
after him, Ecclef. 3. n. yet I do believe, that that
Man that keeps a ftrid watch over himfelf, and upon
the paflages of his Providence, (hall fcarce find one
uncomfortable paffage in his Life, but he may read in
it fome fpecial omiffion of Duty to, and fome defer-
tionofGodjfome ad of Pride, Luft,or Vanity, emi
nently confpicuous to him , that preceded it. It is
true, the moft exadt walking may not only find,
but occafion Crofles and Affliftiorts in our way , but
moft commonly , if not always , fuch are accompa*
nied with fuch a meafure of Comfort , and Content
ment in them or with them , that I cannot call then;
Uncomfortable Paflages , but rather Objefts of Re-
joycing. But when there comes an Affliftion with
a Sting in it , though but a fmall one, fuch a one as
fprings from my own folly, or a difappointment , or
interruption in a juftifiable aftlon , wherein I fee, as
it were , the hand of God hedging up my way , or:
the like , let me look but a little backward , I fam
fee the fpring of it. As I vyill therefore keep a
watch over my ways , that I incur not the danger
of God's deferting me, though h* an action > it may

I

CHAP. XVIII. and, of our Selves.

be, of no great coufequence , fo when I find fuch a
Croft , I will look backward , and fearch , and cry
my wayfc , and when I have found my Achan , I will
weep over him $ I will look forward , and be more
careful in my future Conyerfation-, I will look up
ward, and blefs the merciful hand of God , that is
pleafed to take fuch care over a poor Creature, as to
fend his MefTenger , though, it may be, a rough and
fower one, to reclaim me from the danger of a
greater Evil.

5-. Watch the fecret perfwafions and diffivafions
of- the- Spirit of God , and beware thou quench it not,
i Thef. 5. 19. nor grieve it , Ephef. 4. 30. A Man
that obferves his ways, (hall oftentimes hear a fecrec
Voice from his Cpnfcience, conformable to the
Word of God , calling to him : Do mt this abominable
thivg , which- I hate , Jer. 44. 4. Or , This is the nxy,
Tvalk^ in />, Ifa. 30. zi. Ee lure thou obferve this
Voice $ try it with the Word , the Rule of Truth 5
and beware thou negleft it not. This Wind , thac
blows where it lifts, if (hut out , relifted, or grieved,
may haply never breathe upon thee again , but leave
thee to be hardened in thy fins : But if obferved,
tried , and obeyed , 'thou (halt be fure to have it thy
Monitor and Director upon all occasions.

CHAP.

kc

Of the Knowledge of God, pART n.

CHAP. XIX.

Of Watchfalnefs in refpect of our Selves , our
Senfes, Words, and Appetite.

2. C O R the fecond Objed: of our Watch , wr
JL Selves : fuch is the diftemper and diforder of
our Souls fince the Fall, that though it meets with no
temptations from without, yet it will make them 5
and, like a diftempered Stomach , the^Lufts that are
within us, will turn that into our Poifon , which is
of it felf either wholefom , or at leaft indifferent :
The Wedge of Gold, and the Babylonifti Garment,
had in it felf naturally no temptation to Evil $ but
Lull: joyns with it, conceives upon it, and brings forth
Sin :' the Rock Hands ftill , ftrikes not the Ship , but
the Ship ftrikes the Rock , and fplits it felf. The
greateft part of that fin, that is in us > is not fo much
due to the influence and motion of Objects upon
us, as to the Corruption that the Objeft meets with
in us : therefore it concerns us to have a ftrift and
continual Watch upon our felves : And herein.

i. Watch thy Senfes : watch thine Eje 5 thine
Eye is a wanton Eye, an Eye full of Adultery,
2 Pet. 2. 14. David, a Man after God's own Heart,
wanted his watch upon his Eye , and he faw , and
liifted, and finned, ^ Sam. 1 1. ^. With Job thereirore,
fee that thou keep thine Eye under a Covenant,
?<?£ 31. i. Thine Eye is a luxurious Eye-, the Fruit
w#s pleafant to the Eye , and our firft Mother,
though to the mine of her Pofterity , did let in the
beauty of the Fruit, and together with it. Sin, and

Death,

CHAP. XIX. and of our Se foes.

Death , through her Eye, Gen. 3. £. Thine Eye is
an unfatiable Eye , Ecclef* i. 8. a covetous Eye,

fa/baa 7. 21. 7/w, W / coveted: a lofty and proud

Eye, Prov. 30. 14. a flattering and a deceitful Eye,
Prov. 30. 12. a cruel and an oppreifing Eye, Pfal. 10.

8. His Eyes are frivilj fet Again ft the Poor : an evil

Eye. Let it therefore be thy Practice, as well as thy
Prayer , to turn away thine Eye from beholding Va
nity, tfyl. 119. 37. and to have thine Eyes always
towards God, Pftt 141. 8.

2. Set a Guard upon tty Ear , and take heed
how, and what thou heareft, Mark^^. 24. Thou
haft a wandering Eye, an Athenian Ear, Aft* 17,
21. an itching Ear, that will not endure found
Truth , 2 Tint. 4. 3. a deaf and flopped Ear, when
thou ihouldeft hear, Ifaitb 6. 10. an open and
unfatiable Ear after Vanity and Unproficablenefs,

EccleJ. i. 8.

3. Set a Watch over tty Tongue, and keep the
door of thy Lips, Pf*l.i$i. 3, and take heed thou
fin not with thy Tongue, Pfal. 39. i. Remember an
account is to be given for an idle word, Matth. \^.
36. feafon thy words with Salt, Colof. 4. 6. and
that will take away the filthinefs of thy Communi
cation, Colof. 3. 8. Remember that thy Tongue is
fet on fire of Hell , fames 3. 6. Watch therefore
thy Tongue : let thy words be few, feafonable, con-
iiderate, true.

4. Set a Watch Upon thine Appetite : it is of it

felf natural, and confequently good$ but the di-
ilemper of our Nature hath put it out of its place,
and confequently out of its bounds. Sufped thy
Appetite , and keep it under with Rules of Mode
ration : put a Knife to thy Throat, Prov. 23. 2. look
not upon the Wine, when it gives its colour in rhe

Cup,

j 34 Of the Knowledge of God, PART II.

Cup, Pm/. 23. 31. love not deep, Prov 20. 13. and
with Rules of Seafonablenefs : the wife Man tells
us, every thing is beautiful in its time, Ecdef. 3.
II. becaufe it is then in that order, which God
hath appointed for it: the fame A&ion, that may
be but tolerable and indifferent in one time, may
be neceflary in another , and finful in another ,

If fit ah 22. I25 13. In that day did the Lord call for
weeping and mourning , and beholdy [laying of oxen : fure-
ij this iniquity ftdl not be f urged from you till ye dle^
i. Sam. ii. II. The Ar^ *nd Ifrael , and Judah abide
in tents, &C. {hall I then go down to my houfe to eat^
^nd to drink^) and to He with my wife? Regulate thy

Reafon by the Word and Counfel of God : and
difcipline thy Appetite with thy Reafon : obferve its
motions, and check them : Rather deny it a lawful,
than countenance it in but a difputable Liberty.

GH

CHAP- XX. And of our Selves. 3 3 5

CHAP. XX.

Of Wat chf nine fs over our Affect ions, and Paf-
fions of Love^ Anger , and ¥ear.

5. Q E T a Watch Upon thine Affettions and Pajjions :
k5 Thy Affections are by thy natural corruption,
become inordinate Affections 5 they are eafily mif-
placed , and more eafily over-afted. Take heed to
thj Love : according to the order or diforder of this*
Affedion , are all thy other Affections tempered :
See therefore that it be rightly placed : Difpence thy
Love in meafures proportionable to the worth of the
ObjeCt : Nothing can challenge thy intenfeft Love,
but the intenfeft Good 5 and that God that requires
thy Heart, is a jealous God : let not out the whole
Current of thy AffeCtions upon any thing below him :
Lawful Pleafures, natural Relations, Conveniences in
the World , a Man's own felf , may be Objects of
a moderate and fubordinate Love : But when they
take up the whole compafs of our Love , our Love

becomes Our Sin, Mttth. 10. 37. He that Iweth father
or mother wore than me , is not worthy of me , I John 20
Jy. If any man love the world , the love cf the Father is

not in him ^ Tim. 3. a, 4. lovers of themfelves , and
lovers of Pleafures, ranked amongft the worft of
Men. When the Affe&ion of thy Soul is moving
after any thing , before thou give it leave, examine
the Objeft , whether worthy of any meafure of thy
Love 5 and if fo , yet let it not go without a farther
debate: Confider the meafure of Good, that is in
the Object, and weigh out its proportion of Love

anfwerable

Of the Kjww/edge of God, PART it

anfwerable to the meafure of its Good : But reft not
there neither , remember it is but a fubordinate , a
derivative Good, as well as a meafurable Good:
beftow not that meafure of thy Love upon it abfo-
lutely , but fubordinately : catechife thy Love with
this Queftion , Whether if thy Creator requires thee
to hate that ObjeCt , to forgo it , to forfake it , thou
canft be better content to call home thy AffeCtion,
than to let it reft where it is ? By this time , and by
this means , thy Love will be under a difcipline and
a rule , and the Precipitancy of this AffeCtion be
yond its due Proportion allayed and moderated. And
remember always , it is the impotency of our Con-
'dition, and the great caufe of the difordef s ^ in our
Souls and Lives , that we are contented ta give our
Affections leave , upon the firft apprehenfion, to pur-
fue their Obje&s without debate , left we fhould in
terrupt the expectation of Contentment, by a clear
difcovery of the unwoi thinefe and vanity of the Ob-
jeCt, and the ill confequences of immoderation in the
purfuit : thus we are contented to deceive our felves
'with the Felicity of falfe Expectation, rather than
by pre;confideration to avoid a real Inconvenience
or Diiappointment.

Take heed to thine Anger. Be angry, but fin not,
'Ephef. 4. 26. keep it not too long 3 nor ad it too
far, left it prove Hatred, Revenge, Oppreffion: Or
der thy Anger fo, that it may be rather an aCt of thy
Judgment, than of thy Perturbation: If thou art pro
voked by an Injury , before thou give a Commimon
to this Paffion, propofe to thy felf the Queftion which

God asked Jonah, Jonah 4. 5?. Doft thou well to he An
gry ? weigh well the Caufe, and remember thou arc
partial to thy felf , and apt to coaftrue that for a juft
Provocation , which it may be was none , or defer- i
ved. Sufpeft thy Judgment of Partiality j put thy i

C H A P. XX. and of our Selves. '337

felf in the others Condition before thou judgeft $ re-1
member , that he that doth thee the Injury, is but
God's Inftrument , ^ Sam. \6. \ c. Becaufe the Lord
hath fald nr.to him , Cptrfe David y who then Jhall fay^
Wherefore haft thou done fo ? It lTi3y be his Injury i$

God's Jurtice, and then thy Anger againft the In-
firument is Rebellion ^ or at beft, it may be his Ex
periment of thy Patience , and then thy Anger is
Difobedience. Remember the juft occafions of An
ger thou haft given to thy Creator , and yet his Pa
tience to thee .' rtfal (houtdefl th$ft not have companion oti
fellow fen-ant ? Matth. 1 8. 33. Remember thy*1
Redeemer, that bought thee with the Sacrifice of his
Soul , harh given fhee another Precept, Matth. 5. 44.
Love your Enemies -, and another Example, who
when he was reviled , reviled not again : and car; it
thou deny the denial of Paffion for his lake ? Re
member thy genttenefs will more advantage tli£e thart
Ihy anger : it may be, he will be conquered with
thy Patience,- and revenge thy Quarrel againtt him
felf, with his Repentance; but if not, there is a God
of Vengeance can, and will do it, Rom. 12. 19. Wherv
a Man takes up the Office of his'Judge, he injures
both the Judge and Party, and in (lead of doing
himfelf right, he makes himfelf guilty. Again, -if
thou doeft well to be angry , doit thou well to be
angry fo iriuch, or fo long ? The Wife Man tells us,
That Angfcr refteth in the bofom of Fools. Set a
Watch therefore over rhy Anger ^ let it be juft, and
moderate 5 and let not the Sun go down on thy wrath**

Ephef. 4. ^6.

Set a Watch upon thy Fear .- There is nothing de-
ferves thy fear of Reverence, but thy Creator 5 nor
thy fear of Averfion, but thy Sin $ If thy Peace be
made with him , thou art above the Fear of any
thing belowr him 5 obje&s of Terror (hall not come

•Z ' ocas

3 3 8 " O/ f be Knowledge of God, PART II.

near thee 5 the Beafts of the Field (hall be at peace
with thee \ or if they are not, they fliall not hurt thee 5
The terribleft things in the World are therefore ter
rible, becaule they end in Death, the King of Ter
rors: And when thy Peace is made with thy Lord,
thou haft a double Security againft them : i . Becaufe
they are in the hands of his Power and Wifdom,
and they cannot exceed their Commiffion , that he
gives^them 5 he can , if it pleafe him , diffipate whole
Armies of Terrors by the leaft word of his Power.
2. But if their Commiffion extend to thy very Life,
yet the Son of God hath taken away that fting, that
terror, that is in Deaths hath by his own Death
fanftified Death unto thee , and made it a door un
to a better Life 5 fo that Death , though in it felf
terrible and bitter, yet this Tree being himfelf cafl
into this bitter Water, Exod. 15. 25-. hath fweetned
them ••> and as he hath taken away the Venome of
it , by destroying that Serpent , that had the power
of it, Heb. z. 14. fo he hath made it, though not
for it felf, yet in refpedt of .him , that ftands on the
other fide of this Gulf, with Immortality and Glory
in his hand, defirable, Phil. i. 13. Having a defire to
depart y and to be with Ckrift , -which is far better : It is

true , thou art purfued with an Army of fgjfttans, of
Sins , and of Miferies, and when thou comeft to the
Shore , thou feed a raging and a bloody Sea $ But
remember thou haft an Angel , even the Angel of
the Covenant , that hath gone before , and yet goes
with thee , and turns this Sea into a Paffage of Eafe
and Safety: and though of either fide the Waves
may affright thy Senfe, they (hall not hurt thee:
and remember , that though thy Paffage may be
difficult and troublefome , yet thou haft not t as
once the Ifraelites, a Wildernefs behind it, but a
Therefore in all Objects or Occurrences

of

CHAP. XX. And, of our Selves.

of Terror, firftlook inward, and fee how the caie
ftands between thy God and thy Confcience : indeed
if there remain a Guilt unwarned by the Blood of
Chrift , a fecret fin entertained , and not repented
of, thou haft caufe to fear , becaufetby Lord is an
gry: But if thou keep thy daily Watch .upon thy
Soul and thy Life , if thou find the prefence of thy
Saviour in thy Soul , and thy Heart , thpugh of ic
felf a finful Heart, yet deanfed and delivered from
the power of any evil way , an honed Heart , acted
by the love of God in Chrift, thou mayeft then
look above them 3 and , having thine Eye fixed
upon the Lord of Events , walk quietly and un
troubled through the mid ft of thofe dangers than
do incompafs thee. It is true., that in the great
Concuflions of the World, God expeds a fuitable
affe&ion, even from the moft innocent Heart, an
affedtion of Reverence , and awe of his Prefence
and working* ftremiah IO. 7. Who would not 'fear thec,
O kin? of nations ? But the fear of an honeft Heart is
the fear of Reverence , not of Confterriation , a
Fear mingled with Love , a Fear mingled with
Faith and confidence , a Fear mingled with Praife
and Glorifying God-? a Fear terminated in the
great Lord , that works not in the Inftrument , not in
the immediate Objeft of Terror 5 a Fear mingled
with Comfort, not over-run with diftraftion. When
therefore thou meeteft with Objects of Fear , firft
learn to diftinguifh their kinds : fome there are that
come as it were, from the immediate hand of God >
fuch are Famine , Peftilence, Wars, Fires, Inunda
tions , Earthquakes , and the like 5 entertain them
with Reverence to the great, and JufV and Powerful
hand of God, not flightly, or iaucily, or prefum-
ptiiaudy , yet without confternacion or diftravftion of
Mind 3 can-y up thy Soul above the Objeils , to the

Z -~ Hand

340 Of the Knowledge of God, PART II.

Hand that guides them 5 make him thy Dependance,
and his Will the meafure of thine own under them •,
ufe all warrantable meaas with Dependance upon his
Power , and Submiffion to his Will, tq avoid them :
The wife Man feeth the Plague, and h'ideth himfelf,
Prov. 22. 3. Prov. 27. 12. If thou efcape the danger,
blefs the God that hath preferved thee-, if thou fall
in them, yet ftill blefs the God, that hath not left
thee , and value ten thoufand Deaths with his Pre^
fence and Light upon thy Soul above the moll fub
limated Life without it: Again, there are tome Ob-
jefts of Fear, which, though they are guided an"
iriaftered by the hand of God , yet they are imme
diately the" \vorks of Men, and fo leis terrible 3 fuch
are. wrought by the power , oppreffion , cruelty, and
malice of, Men^ thefe may and- ought to be enter
tained with more refolution and confidence : That
one Example may ferve for all , when the power and
injustice of Man (hall meet with an unarmed and

Weak innocence , Dan. 3. i S. O Nebrichadne^ar , we
Are not careful to AH fiver thee in this mattery our God,
whom we ferve , // able to deliver us from the burning fiery
furnace , and he will deliver HS out of thine hand, O king :
But if not, be it known unto theey O fag ->' ™e wl ft not ferve
thy Gods : As if they ihould have laid: ' It is true,
c thou art a King , and where the word of a King
Ms, there is Power-, and^to magnifie thy felf and
' thy Glory, in the face of thy Kingdom , thou haft
c taken up this publick Refolution of the Dedication
' of thine Idol 5 and this thy Purpofe is ttablifhed by
ca Decree, a Mifchief framed by a Law, and this
6 Decree armed with Death , and a cruel and terrible
* Death ; we know we crofs thy proud and impious
' Will, impatient of the feeming negle£t of thy Power,
' by three poor defpifed Hebrews in the midft of thy
' Glory and People 3 we fee fury and rage enough in

' thy

CHAP. XX. and of our Selves. 34 1

( thy countenance , to devour us before the Furnace

* be hoc $ we fee thy Courtiers adding fewel to thy
' rage , and thy Inftruments greedily catching after
' the lead Warrant from thee , for our Execution 5
' and we are comparted with Flefh and Blood , vyhich
c cannot but (brink at the preapprehenlion of this inevi-
c table and terrible diffolution : yet for all this, know
c that we have learned to tutor our Fear ? not to fear
' a Man that (ball die , and the Son of Man, thac
c [hall be made as Grafs, Jfa. 51.11. we have learned,

* that the fear of Man bringeth a fnare,' but he that
c crufteth in the Lord fliall be fafe, Prov. 29 25, And
' therefore we are not much perplexed, what Anfvver
'to return to thefe thy Commands and Threats-, we
'ferve that % God, in whofe hand thou art* as the
c Ax or the Saw in his hand that ihaketh it •, in whofe
c hand thy Breath is, and he can command away thy
' Breath , and then what becomes of thy Word ?

* that Lord, in whofe hand thy Heart is, and he can
c turn it as the River of Water, and can fet thy Com-
/ mand againft thy Decree •, that God , in whofe
1 hands are theiflues of death, and who can arm an in-
4 confiderable Occurrence to divert and fruftrate thy

* Purpoie -, in whofe hands are all the Powers of Hea-
' ven and Earth, and can correct and control! that Fire

* which thou intended for the execution ofghy Fury :
c And this is the God whom we ferve, and nath made
c a Covenant with .us to preferve us in the Fire 5 and
'we are no lefs confident of his Love, and of his
c Truth, than of his Wifdom and Power to deliver.
c us -j he hath taught us, thac he is a prefect help in
'trouble, Pfa!.^.6. i. that if we call upon him in the
'day of trouble, he will deliver us , Pfol. 50. 15.
' Pfa/m 91. ly. that ill the Fire he will be with us,
4 and in rhe Water, and it ihall not come near us:

* Therefore, O King, we value not thy Power , nor

Z 3 thy

Of the Knowledge of God, PART II.

4 thy Rage , for our Dependance is above them : But

* this is not all : If that great God, whom we ferve,
c deliver us over to the fwing of thy Rage, we have
' learnt yec a higher Leffon, our Faith and Experience
' hath taught us to truft in _ him 5 and our Love hath
f taught us to obey him : though he feem to diC
1 appoint our truft by delivering us unto thy Fury,
' yer we will not forget to obey him: he hath taught
c us to make his Will, the meafure and rule of ours,

* both in what we fuffer, and in what we do : we
' owe our Lives to him , and thou art but his Inftru-

* merrt to take them from us $ when his Will com-
f mands our Lives , we (hall refign them with Pa-

* ticnce -, but now his Glory requires them, we will
c give them up with Chearfulnefs : If we cannot live,
c but upon fo dear a rate, as to offend OUP bounti-
' fu! God , farewell Life with Guilt , and welcome
c Death with Innocence. Know , O King, that the
4 Prefence and Love of our God hath taught us how

* to fear to offend, yet to dare to die,

">i'vi

. t£) nr'r/ bns . fly ' :" •; • v --;*

CHAR

CHAP, XXI. a#d of our Selves.

CHAP. XXI,

j OfWatckfalttefs over our Hope , Confidence, an A

E T a Watch ufon thy Hope anci Confidence : Place it

aright, and remember thou art eflentially depend
ing upon the great God, a'nd upon him only, and all
things below him , have no more worth or ftrength
in them , than he derives to them , and when they
take up his place, he ever breaks and difappoints
them. Yet fuch is the Atheifm, the Pride, and Folly
of our Hearts, that it will place its confidence in any
thing , rather than where it fliould. The diftemper
of this; as of all other our Affections, hath its begin^
ning in the Blindnefs of our Judgments, the want of
a deep and practical knowledge of God •, and from
hence our Confidences and Hopes, fix and reft often
times in moft vain and deceitful Objects. Have
therefore a watch and a corrective upon the motion
of thy Soul towards any thing which thou haft,
wherein there feems any, though never fo little
ftrength : thy evil Heart will make it thy confidence,
and fo a fnare unto thee. Is thy mdtk increafed ?
take heed to thy Confidence , thy evil Heart will
make it all one to have, and to tiuft in Riches-, it will
make thy Gold thy Confidence, Job 31. 24. to truft
in thy Wealth , and boaft thy fclf in the multitude
of thy Riches, Pfal. 49. 6. Pfal. 52. 7. to make it thy
ftrong Tower, Prov. 10. if. to fet thy Heart upon
them, Pfal. 6^. io. And then this thy Confidence
(ball be thy Fall, Prov, u. 28. Haft thou a fair

1 4

'Of the Knowledge of God, PART II,

cefs In Externals? look to thy Confidence-, though
thou feeft thy Creator in them , yet rhy evil Heart
will make thee at leaft fhare thy Confidence between
thy God and the Creature, to conclude with pl§
that now thou ihalt die in thy Nefi Job 29 iS. to
Behold the Sun when it fliineth, Job ^i. 26. to con-
ciude.'with David, that thou (halt never be moved,
Pfal. 30. 6. and the jealous, yet merciful God, will
hide his face , and thou art troubled thereby , to un-
faften thy Confidence upon die Creature, and to teach
thee to fix it upon thy Maker only. Haft thou a.
friend, a Prince, or Nation Confederate ? ;ake heed
p thy Confidence •, thou art apt to make this thy
Friend, thy Confidence, Pfal. 41. 9. my own fami
liar Friend, in whom I trufted -, to put Confidence
in this Prince, Pfal. 118. 9. Pfal. 146. 3. And then
-he makes Egypt a broken Reed , If a. 36. 6. E&k. 29.
6. fends a \ engeance to purfue and overtake thee in
the midft of thy Confederates, Jer. 42. 16. pours
contempt upon thy Confidence, Job 12. 21. Haft
thou Munitions , Prgvifioxs for War ? take heed to thy
Confidence^ thou wilt be ready to make thy Cha
riots and thy Horfenen thy Truft , Pfal. 20. 7. the
multitude of thine Hoft , thy Salvation, Pfal. 33.
vto vaunt, that thou art -mighty and itrong for the
Wars fa. 48. 14. and tlicn the* great Lord rejrfts thy
Confidences, and writes difappomtment upon them ,
all? Jfr- 2- 37- Haft thou a ftrong Bofy^ a dexterous,
deep, forefeeing, preveMUpg^vV, thy Cwnfels and Pur-
poles follou'cd with Succejfes anfwerable to thy Mind ?
take heed ro thy Confidence-, thy Heart is blind and
cannot fee farther than the next Caufes,not obferving.
the great and firit Mover , who manageth all things,
and will fvvell thee up into a (elf-conhdence and de-
pendance. But fupppfe thy (Confidence be right fee
ia reibect of the Q^jeftj yec fee that it

"

•I

C H A p. XXI. and of our Selves. 345

upon right Principles; otherwife thy Confidence may
be thy Preemption : Examine thy very Recumbence
upon thy Creator : The immediate ground of any
Confidence in God is a perfwafion of his Power , and a
perfwafion of his Love', and in both thefe the cor
ruption of our Nature doth difcover it felf , and is fit
to be confidered :

i . Touching his Power the Errors of our Truft on
either hand in the Defect, and in the Excefs.

1. Diffidence in his Power, PfaL 78. 19. Can God
fttrnijh A table in the wilderxefs ? therefore the Lord heard

this and was wroth Upon any Extremity, though ne
ver fo black and inevitable, look upon the Power of
God as able moft eafily to over-match it.

2. Refting upon his Power , without confulting
with his Will : This is Preemption, when a Man with
out any Commiilion from his Maker, (hall entertain
any defperate attempt : This is for a vain Man to
go .about to ingage the Power of the great God
againft himfelf , his Will, his Purity, his Wifdom,
his Purpofe. See thou haft a Commiflion from the
Will of thy Creator for what thou art about 5 and if
fo, then caft thy lelf upon his Power': when thou art
adting-by his Command, doubt not but thou (halt adt
by his Power.

2. Touching his Love, this like wife yields Errors on
both hands :

i. In die dcfcft, principally when a Soul, that
doubts not of his Power, becaufe llie knows him-,
nor hath caufe to doubt of his Love , hecaufe her.
Peace is made-, yetfuch black (forms and pre-appre-'
henfionsof dangers are garheied round about her, that
(he cannot fee the Love or Care of God towards her,
Efd 77- 9» Hath God. forgot: en to be gracious ? hath he
fhttt up his tender Wfrcies f

z. In

346 Of the Knowledge of G*d, PART II,

2. In the Excefsy an ungrounded Preemption of
the Love and Favour of God: and herein are divers

i. When a Man (hall argue a perfonal and fpecial
Love of God unto him from External Success and
Events. It is true, that the Mercy and Love of God
Is over all his Works ^ and the Happinefs of Exter
nals is the fruit of the Love of God as to his Crea
ture, but not a fufficient evidence of that fpecial Love
of God as to his Child 5 they are fruits of his Bounty,
not always evidences of his Favour : Experience of
former Mercies in external fuccefles and deliverances,
may and ought to firengthen that Confidence which
is well grounded upon the Love of God, Pfal. 77- 1 1.
i Sam. 17. 37. But they are not always infallible
arguments of that Love : When Bleffings in Exter
nals make us more humble, more thankful, more
watchful , then they may juftly make us more confi
dent, becaufe then the Love of God comes in with
his Bleffings : And then are External Bleflings argu
ments of the Love of God, when they teach the Soul,
2S well to love God, as to truft in him.

2. When a Man (hall argue a perfonal and fpecial
Love of God by the prefence of External Privileges,
when there wants fincere Obedience, fer. 7. 4, ip.

Trnft- ye not in lying words , fajing , The Temple of the

Lord, &c. and therefore God fends them to the
Example of Sklloh. Ibid. Verfc \ ^. And the reafon
why this muft needs be, as well a deceiving Inference,
ss difpleafing to God , is becaufe in truth , in fuch a
cafe, the Soul placeth her ultimate confidence in thefe
things, and robs God of part of that Confidence which
belongs unto him,

3. When a Man (hall argue the Love of God to

him frottl his External Performances of thofe things ,

which God commanded,'^, i. u. Amos j. n. This j i

hath

CHAP. XXI. and of our Selves. 347

bath this double Error in it: i. A grofsly miftaken
Apprehenfion of the Will of God , which is moft
juft$ as if the God that judgeth the Heart, and mea-
fures all the Actions of Men by their Hearts, fhould
be pleafed with the Shell of Duties and Obedience :
whereas the things that are to done , as they are in
themfelves without the Heart, but indifferent x^&ions,
and fo cannot be pleafings fo they are but hypocriti
cal and falfe, and muft needs be difpleafing. ^. A
fharing of our Confidence between God and our

felves, de quo infra.

4. When a Man fliall argue the Love of God as

an Effeft and I rice of his Obedience and Sincerity towards

him. The Error in this, is that in truth a Man makes
himfelf his Confidence -, for he that trufts in the Love
of God , becaufe he thinks he hath purchafed or pro
cured the Love of God , doth in truth refolve his
Confidence into himfelf. Therefore look upon the bed
Drefs of thy Soul, thy Humility, thy Faith, thy Love,
thy Sincerity, thy Obedience, not as Caufes of the
Love of thy God , or the Price or Purchace of ir,
but as Effeds and Evidences of his Love to thee :
Look upon thy Sincerity , Love and Obedience to
God, as the fruit and fign of his Love * that will make
thy God thy Confidence 5 not as the Purchace or Price
of his Love 5 for that will make thy felf thy Pre-
fumption : were they thy own, thou oweft them and
infinitely more to thy Creator, and therefore canft not
deferve by them: But alas, they are not thine own;
his Love , as it is the Motive of thine , fo it is the
Caufe of it , and of all that can be acceptable to
him,

j. When a Man from well grounded Arguments
of the Love of God t& his Perfin , ihall conclude the
Favour of God to his dttions, without meafuring of
them by his Will. This was the Error pf Nfc#S

Con-

348 Of the Knowledge of God, PART II.

Confidence, 2 Chron. 35. 21,21. he hearkened not
to the words of Necko\ from the mouth of God, and
fell.

6. When a Man who hath a found ground of the
Love of God unto his Perfon , (hall yet go along in
any known or unrepented Sin. Such fins by any,
that hath entred into Covenant with God, have more
Malignity and Preemption in them , than the very
lame fins committed by others , becaufe committed
againft more Light and againft more Love: and the
Merciful God is yet a Jealous God, and one that
accepteth not Perfons , his ways are equal and uni
form, Ezek;- 1 8. 2£. If the beftof Men walk contrary
to him, it muft of neceflity be, that he walk con
trary to them: and therefore he hates with the fame
hatred a courfe of iin, even in hisfubject, as well
as in his enemy : And the fame fin that puts a Stran
ger unto God in the Condition of an Enemy, puts a
Subject in the Condition of a Rebel : and therefore,
though he will not utterly take his loving kindnefs
from them , he will vific their tranfgreilion with the
rod, and their fins with ftripes, Pfol. 89; 32. will
hide his face from them, Dent. 31.18. a frequent ex^
preffion of God's withdrawing ^the Actual Commu
nication of his Love and Prefaice , even from his
own, Pfal. 30. 7. Pfal. 74. 9, ii. Pf*£. 6$f 17. What
ever be the Purpofe of God concerning thee , be af-
fured'of this , that fo long as thou arc in a courfe of
Iin againft him , though his Counfcl concerning thee,
be not thereby interrupted , yet till thy returning to
him and repenting of thy fin, the Actual Fruition
of thy intereftin him, is interrupted s thou art adtual-
ly in the fame condition, if not a worfe , than before
thy firft Covenant^ with thy Creator, and haft as
little caufe of Confidence in his Love now , as thou
hadft then. And as the Ad of thy Love to God is

molt

CHAP. XXI. and of our Selves. 549

moft apparently interrupted by this thy praftice of a
known fin till thy return , fo thou mayeft moft juftly
conclude aij interruption of the Aft of his Love to
thee, till thou return , though that return of thine is
the fruit of that Love, vyhich was flill. in him, though
thou didft go along in the frowardnefs of thy ways 5
when God hides' himfelf by reafon of fin, thy In-
ftruftion thereby is to feek him out ^ otherwife that
which thou calleft thy Confidence, may be thy Pre-
fumption , and may caufe the Wrath and Jealoufie
of thy Creator to fmpke againft thee, becaufe thou
haft blefled thy felf in thy Heart, faying, I /hall

have peace, though 1 walk^ in the imagination of my heart,

Deut. 29. 19. Every motion of the Heart to God,
if it be right , is conformable to the Mind of God
throughout. When thy Life is finful, and rhy Heart
not humble , fufpeft thy Confidence to have more of
thy Corruption, than of Grace in it.

'Take heed to thy fy. Regularly as is the objeft or
meafure of thy Love, fuch is the objeft and'meafure
of thy Joy: Joy is nothing .elfe, but a refult of the.
Soul in the fruition of what is loved: yet though thou
hadft a watch over thy Love before thou enjoyedft,
'have a drifter watch over the temper of thy Spirit in
thy fruition: Look to the objeft of thy Joy , thy evil
•Heart will rejoyce, will glory in thy lin , in thy
fliame : unlefs thou -haft a watch upon thy Heart , fol
ly and mifchief will be thy Joy, Prw. 10. 23. Prov. 1 5-.
21. the fall^of thine Enemy will be thy Joy , and the
(Lord will fee, and it will difpleafe him, Prov. 24. 17.
thou wilt make Excefs, Impurity, Oppreilion, Cruel
ty, Injuftice, Pride, thy Joy and thy Delight: Thy
j Affcftions are blind, and mad, and muft be led. Exa-
I mine the objeft of thy Joy, and confider beforehand,
| whether there be not in it more caufe of grief than
of delight. But fappofe thy fruition deferve tome de-

light,

3 50 Of the Knowledge of God, PART II.

light, God hath blefled thee with a good Wife, which
the wife Man calls the Crown of her Husband, Pro. 1 2.
4. with a numerous and hopeful Ifliie, which the
wife Man calls the Crown of Old Age, Prov. 17. 6.
with a Good Name, which the wife Man calls a pre
cious Ointment, Ecclef. 7. i. with a merry Heart,
which doth good like a Medicine, Prov. 17. 22. with
Honour and Promotion, Wealth, Wifdom, Succefs in
thy Labours -, and thefe ought to be entertained with
rejoycing and comfort : the wife Man tells us, it is the
Portion that God giveth thee in them, Ecclef. 3.13,22.
Ecclef. 5. 1 8. Ecclef. 9. 9: and it is thy duty enjoyned

thee by God, Deat. 28. 27. Bee an ft thou fervedfl not the
Lord thy God -with joyfttlnefs and with gladnefs of heart for
the abundance of all things^ therefore^ &c. But take heed

to thy Heart, it will foon abufe and exceed his Com-
miflion :

1. Look to the Manner of thy Joy or Mirth, that it
be not light, or vain , thy Mirth may prove mad, EC-
def. 2. 2. the Laughter of a Fool, Ecclef. 7. 6. a Mirth
that will end in Heavinefs, Prov. 14. 1 3.

2. Look to the Meafure of it. Fjrft weigh the !
Good that thou enjoyeft , and then weigh out a Pro- !
portion of Joy anfwerable to the value of that Good :
lay not out the whole ftock of thy Joy for that which ;
defer ves but a fmall part of it. We are commonly
miftaken in the value we put upon the things we ex- \
peft or enjoy, and that makes us mif-fpend our felves
upon them : Be Tore nothing below the fruition of thy
Creator, can deferve the whole ftock of thy Delight •,
and if thou difpenfeft it otherwife, thou robbed: thy
God, and deceived thy felf. There are three Confede
rations and Cautions, that are often to be ufed to irjo-
derate our Delight in Externals:

i. To confider the true value of them: they are
but limited Good, and not large enough for thy Soul :

limited

:

CHAP. XXL An A of our Selves. 551

limited in meafure , limited in duration * the Good
that is in them , is that Congruity that God hath puc
in them, and that only a limited good, and cande-
ferve but a limited Delight.

2. To mingle thofe fad Considerations of Morta
lity and an Account with the Fruition of any Exter
nals. This doth allay the exorbitancy of the Heart,
and keeps the Soul from forfeiting upon any outward
Good: this is the going to the houfe of Mourning com
mended by the wife Man, Ecclef. 7, ^. that fad remem
brance which he gives to the young man in the midft

of his jollity, EccL 11.9. But know that for all thefe things
God voill bring thee te judgment : there IS <t fcvere Eye,

that beholdeth all thy deportment in the fruition ot*
thofe things I lend thee, that will have a (ad account
for thy carriage in the ufe of them.

3. To contemplate often the Goodnefsof God, his
Mercy 3 his Bounty^ to find the Prefence and Love of
God in thy Love , the found hope of eternal Life :
This will take up the whole compafs of thy delight,
and rejoycing, wherein thou canft not exceed , fo that
thou wilt not have Joy enough , or at leaft not too
much, for any thing below him, Luke 10. 20. In tils

rejoyce not^ hut rather rejoycc, becattfe your names are "written

in heaven. When this Sun fhines in the Heart , thofe
little Sears of outward Comfort , which at no time
have but a derivative Light, will not appear: And
this thy Faith is the Vi6tory that overcometh the
World, the delights of the World , as well as the ter-
rours of the World : It will keep Comforts and thy
Delight in them in their due place and fubordination,
and count them but dung and lofs , that thou mayeft
win Chrift, Phil. 3. 8. If the Lord (hall lift up the light
of his countenance upon thee, it will put more glad-
neis in thy Heart , than when their or thine own Corn
Wine increafed , Pfal. 4. 7. When thy Peace is

'• ' made

3$2 Of the KjMvle&£e of Ged, P A it T 111

made with God, thy Confcience fpi inkled by the Blood
ofChrift, the Spirit, the Comforter, witneffing with
thy own Spirit, Rom. 8. 16. thy Heart fincere towards
God, * Cor. 1.12. this will caufe an abiding Joy, ^ Thef.
5. 1 6. John 1 6. 22. a full Joy, i John 1.4. a victorious
Joy, that like Mofes's Serpent devours the falfe Joys,
and conquers the temporal Sorrows of this Life 5
dfts 5-. 41. fames i. 2. i Pet. 4. 1 3. a Joy unfpeakable
and full of Glory, i Pet. i. 8.

3. And as to the manner and meafure of thy De
light, fo look to the Ground, the formal Reafon of thy
Delight: fee that -thy delight or rejoycing fix not in
thole external Comforts iingly •, for then thy Delight
will be fenfual, immoderate, and vain, the very
fame that an irrational Creature takes in them, viz. a
complacency in the fruition of that, which is conve
nient and fuitable to his Senfe : But look upon thy
Bleffmgs,and delight in them, as thou feeft the Bounty,
the Goodnefs , the Hand, the Promife, the Truth of
God in them : This will not only moderate, but fpiri-
tualize thy delight in them : thy delighc in them will
not only be Comfortable to thy felf , but Acceptable
to God : thy delight in thy Bleifmgs is then mingled
with Thankfulnefs with Humility , with Sobriety,
with Faith , with Watchfulnefs •, it is thy Duty, and
it is thy Safety. The rich Man in the Gofpel, Lttk. 1 2.
1 9. Soul, thou ha ft much goods laid n$ for waxy years, eat,
drihk.) and be merry : and this W3S his fin : The If-

raellte offering his firft Fruits to God, Deut. 26. u.

is 'Commanded tO rejoyce in every good thing which the
Lord thy God hath given unto thee: this Was his Duty : the

rejoycing the fame : here was the odds , the former
terminated and laid put his Joy in the thing , as the
fuitable Good to his Nature and Condition -7 the
latter looked upon it, and rejoyced in it, as a Gift of ,
God : learn therefore to find God in the Creature, !

and

C H A t». XXII. and of our Selvls*

and that will heal the Creature, and make it ufeful
and fafe ^ thou mayeft then delight in them fafely, be-
caufe thou wilt then do it warrantably.

CHAP. XXII,

-y.* '..:•* U«K i •,:•-: "

Of Wfitthfulnefs over our Grief, i . In reference
to Gody for Sin- ; 2. In reference to Externals.

TAKE heed to thy Grief. Love, as & before no
ted , is the great Cardinal Affe&ion or Motion
of the SouU and the other Affections are but Love
diverfified according to the fite or ppfirion of the
Objeft : Love in the expectation of its pbje& , is
Hope-, in the doubt or danger of it. Fear \ in the en
joyment of it, Joy -, in the abfence of it, Grief or Sor
row. The Object therefore of thy Love is the fub-
jeft of thy Grief , and the meafure of thy'Love to it?
is the meafure of thy Grief for it : Firft therefore, fee
that thy intenfeft Grief be relative to him that oughc
to be the Objeft of thy intenfeft Love. Now our
Love to God is under a double Conlideration : i. Ab-
folutely, as he is the chiefeft, perfeft, abfolute Goodn
And under this Confideration our Love ends in him t
we love him for his own fake. And this is an An
gelical Love, and a pure fublime Love-, and the
Fruit of this Love , is an endeavour of Conformity
to his Nature and to his Will. i. Relatively, as he
is the Chiefeft Good to us. And this creates in us a
double Love to him :

i. A Love of Gratitude, a return of Love to
him, becaufe we receive Love from him, i Joknq.
1 9. We love him, becAufe he fir ft loved //; : this even na
tural ingenuity would challenge of us,

A a 2. 'A

3 54 Of the Knowledge of God, PART II,

2. A Love of Prudence, as I may call it, which
is the only tolerable Self- Love in the World , to love
God , becaufe the fruition of his Favour and his
Prefence is our beft Advantage , as a moft fuitable
Good.

By this thou inayeft eafily find what fhould be the
ofy&tt of thy intenfeft Grief, Sln^ in */•£#•/, JPfal. 115?.

136. Rivers of waters run down mine eyes, becaufe they
keep not thy Law : But efpecially Sin in our felves 5 that,

and only that, can deferve our intenfeft Sorrow , as
the only thing that is contrary,

1. To the Purity, the Glory, the Will of him
that is the chiefeft Good. Is he the chiefeft Good ?
then certainly ,$ whatfoever is contrary to his Purity,
Glory, or Will, cannot chufe but be the chiefeft
Evil, and confcquently , the object of thy Hatred,
and of thy Grief. Is thy Conformity to his Nature
and Will, the neceflary confequence of thy Love
unto him ? that then that fpoils that Conformity to
him, cannot chufe but be thy Sorrow: thou loveft
him, becaufe he is Good, and that Goodnefs in him,
which is the caufe of thy Love, muft of neceffity
imprint upon thee a deiire to have the like ground
of Lovelinefs in thy fclf , and this thy fin difeppoints
thee of.

2. Contrary to that Gratitude, that even natural
ingenuity teacheth thee to return to an ordinary Be*
nefadtor. Confider, that great God, whom thou
haft offended , hath freely given thee thy Being , the
greateft Gift that is poffibly conceiveable : and with
thy Being, hath given thee the Copy of , his Mind
and Will, a moft Reafonable and Juft Command,
in the Obedience whereof, confifts thy Perfection
and Happinefs : If he had given thee a rigorous and
fevere Law , taking in the whole compafs of thy
Being, or fuch a Law wherein thou couldft bavel if

feen

CHAP. XXII. ^Ji of our Selves. 355

feen nothing but the Abfolute Will of thy Giearor v
yet the Debt thou owed thy Creator , could ,not be
fatisfied with fuch a performance: And now for thee to
offend fuch a Law of fuch a God, that hath given
thee thy Being 1 Again , confider that when thy Ma
ker could not by any imaginable Rule of Juftice owe
any thing to the exafteft Obedience of his Crea
ture, yet fuch was his Goodnefs, that he made him-
felf a Debtor even to his own Creature, entringinta
a Covenant of Life with him , thereby to encourage
his Obedience-, and this for no other caufe. , but be-
caufe his Mercy endureth for ever: For can a man

be profitable to God? Job 22. ^. And for a Man to fin

againft fo much Condefcenfion of an Infinite God to
his own Creature ! Again confider , when againft fo
much Mercy and Love thou haft offeiaded thy .Ma
ker, and even by thy own Contrad:, as welLas by
the Juft and Universal Right that God had over his
Creature, haft forfeited thy Being to thy Creator,
yet he took not the advantage of ic, remitted thy
Forfeiture, and fent a Sacrifice in thy ftead, of his
own providing, with a meflage of a fulneis of Love,
with a new Covenant of more eafinefs to perform,
and of more comfort in the performance •, with &
Pardon for thy Sin , and with a Reward for ano-
thers Righteoufnefs-, and, when thou wert an enemy,
and dead in fins and trefpaffes < fent his Son to his
Creature, to befeech Reconciliation, and his Spirit,
to give thee Life to accept it, and to feal thy ac
ceptation of it with an earneft and an aflurance of
Life and Glory, that by that Spiiit, and through, that
Son of his , hath given thee Accefs unto .his own
Majefty, adifcovery of that Glory, to the which thou
art called : Certainly, theie are the higheft ingage-
ments of Gratitude , that are poflible to be put upon
a Creature , and do therefore challenge even from:

A a * natural

Of the Knowledge of GoJ> PART IT/

natural ingenuity, the higheft Return thou canft make,
though it be infinitely ihort of what thou doeft owe :
And yet after all this, crofs the Will of thy Creator,
that hath done fo much for thee ! to forget the Love of
thy Saviour, and to crucifie him again ! to grieve that
Spirit of Love and Purity, that comes to cleanfe thee,
and fit thee for thy Mafters ufe , and to feal thee to
Life and Immortality ! to diihonour that Name , by
which thou art called ! to pollute that Confcience,
which thy Saviour hath waihed with his Bloud ! to
deface that Image and Superfcription of thy Creator,
which he was imprinting upon thy Soul ! to prefer a
bafe, unworthy, perifhing, unprofitable Luft, or Vani
ty, before the Honour of fuch a God, the Love of fuch
a Saviour, the perfwation and importunities of fuch a
Spirit, before thy own Peace, Perfection, and Happi-
nefs ! to vex, and opprefs, and defpife the Patience and
Bounty of him, that hath done all this for thee, and
gives thee yet an hour of Life to confider of it, and a
Promife of Grace and Pardon after all this, if thou
canft but mourn over thy Sins , thy unthankfulnefs,
thy unworthy and difingenuous dealing with thy God.
Lay the weight of thefe and the like aggravations upon
thy hard and ftony Heart , and bruife it into Tears of
Blood for thy unkindnefs to fo merciful a God. Thou
canft not exceed in this Sorrow-, it is a Sorrow that
fprings from the Love of God in the Soul 5 a Sorrow
chat will cleanfe thy Soul , a Sorrow that will bring
thee to thy Maker , a Sorrow that hath a Promife of
Acceptation goes along with it , a Sorrow that is
mingled with Comfort , even the pretence of a Sa
viour , and a Sorrow that (hall end in a fulnefs of
Joy. Sorrow for fin , as for a neceflary caufe of mi-
fery, may end in defperation, becaufe it arifeth from
love of our felves : but forrow for fin , as for an un-
unthankful return of fo much Love from God, can
not 5

C H A p. XXII. And of our Selves. 357

not -, becaufe the Love of God is under that Sorrow,
and the fpring of chofe Tears, is a fpring of Life and
Comfort.

3. Contrary to that Good, which we lofe by it:

1. Our Conformity to the Mind and Will of God,
is our Perfection* and the nearer our Conformity
comes to his Will , the more perfect is our Being.
Sin, which is a violation of that Will of his, fpoils and
diforders this Conformity 5 and fo it interrupts that
inherent Good, which otherwife would be in us.

2. As it deftroys our Conformity to the Will of
God, and fo fpoils us of our inherent Good, fo it in
terrupts that Communicative Good, that Influence of Life
tind Comfort, which we have from God : It removes
us to a greater diftance from him •, it difplaceth us
from that Pofition, in which, and by which, the Good-
nefs of God ihould be derived and conveyed to us :
we are by it out of that Covenant , that Promife,
which God hath made with his Creature : we are by
it without the comfortable PrefenceofGocU without
that Confidence , that we might otherwife have in
him 5 out of the Aflurance of his Providence and
Protedion : It makes our Souls in the midft of all
Fruition of outward BlefTmgs, full of doubtful Anxie
ties, Fears, and Uncertainties-, in the rnidft of any ex
ternal Trouble without a Refuge . and fo full of De-
fpair : As we cannot have Confidence to go to our
offended God by our Prayers , fo it makes him witb-
idraw and hide himfelf from them : a continual dif-
jquietnefs and heavinefs of Spirit, mingles and winds
jit felf into all our thoughts, even in our purluits of
diverfions from it : the fame afpeft, that is between
iGod and us , is between our own Confcience and us :
pThe Light of his Countenance is able to give Life
ind Comfort, and Serenity to the Soul in the midft
rf all the Lofles and Pains, and Deaths in the World ;

A a 3 and

3 5 8 Of the Knowledge of God, PART II.

' and the want of that Light , makes the moft happy
external Condition to be dark and difconfolate. And
all this Good I lofe by a tranfient, unprofitable Sin 5
a Sin that I might have avoided , and therefore a
Lois that I might have avoided, a Lofs that comes
hot to me by my neceffity , bat by my fooltih choice.
I will therefore fit down and mourn in fecret, for
that Comfort and Light , that I have thus foolifhly
finned away , and meafure out my forrows and tears
proportionable in fome degree to that Lofs I have
fuitained. The time was, when it pleafed the great
God, to let his Prefence and the Light of his Coun
tenance to (hine into my Soul * and when I could
with Comfort and Confidence upon any occaiion go
to him and prefent my wants , my defires, my ac
knowledgements unto him 5 and he that fits in Hea
ven was pleafed to accept and entertain them at the
hands of his Creature : But now that Influence of his,
hath met with a filthy and backfliding Heart , and is
weary of it, and hath withdrawn it felf, as juftly it
may $ and my Prayers are laden with my Guilt, ancj
cannot get up to him •, and he hides himfelf. I have
regarded Iniquity in my Heart, and, as he hath faid,
fo I find , he will not hear my Prayers. But though
lie will not hear my Prayers , yet he will not negled

Tears. A broken and contrite heart , O Lord, thou
mt defflfe. O Lord, though I have thus trifled
away my Peace,and my Comfort, and have deftroyed
piy felf, yet in thee is my help. As I will not reft in
my Sin , fo neither will I reft in my Grief, but will
never give my felf, nor thee reft, till thou haft been
pleated, in the Blood of thy Son, to waih away my
Guile, and reftore unto me thy Prefence and Peace; ^
again. And when I have recovered this Lofs, I will,
by the affiftance of that good Spirit of thine ^ learn
by this my fin, to revenge my felf upon my fin $ to

value

C H A P. XXII. axd of our Selves. J 59

value the Mercy and Goodnefs of my Creator , that
hatli yet once more intruded into my hands the Life
and Comfort , which I had fo lately loft -, to value
the neceflity , as well as the Love of my Saviour,
that hath been pleafed by a reapplicadon of his own
Blood, to wa(h me again after my late Relapfe •, to
value the kindnefs of the Pure and Blefled Spirit, that,
though by my fin I made him weary , and forfake
that polluted chamber of my Heart, yet is pleafed
to return and cleanfe, and take up again that Room,
from which I had fo unworthily excluded him: I
will learn to prife that Peace and Comfort , which
once I had , and valued not , but loft it for an unpro
fitable periihing Sin : I will ftrive to fence my Heart
with renewed Covenants and Refolutions of more
watchfulnefs over my felf , that I return not again to
Folly : I will fit down and blefs the Mercy , Good
nefs, Patience, Bounty of God, that hath not left
me in that Condition, which I could neither endure
nor remove-, and ftudy to return a Heart and Life in
fome meafure anlwerable to fo great Love and Good
nefs. And when I have done all, O Lord Jeius, let
that Eternal Covenant between thee and the Father,
that thou ihouldeft give Eternal Life to as many as
he hath given thee, John 17. 2. chat Power and Pro-
mife of thine, that none {hall pluck me out of thy
haiyis, John 10. z8. that Union with thee, that thou
art pleafed to give to as many as believe on thee,
John i >. 4, 5-. that Spirit of thine, which by that Uni
on with thee conveys Life and Influence to the
finalleft branch in thee, preferve and fupport me in
all my Purppfes and Resolutions , in ail my Frailties
and Temptations : For without thee I can do nothing.
2. In reference to outward Objetts and occafions of
Sorrow,as lofs of Friends, Wealth, Reputation,Health,
Life it felf, have a guard upon this Paflion :

A a 4 i* Look

j6o Of the t&owledgc of God, PART II.

1. Look upon them as the Fruits and EfFe&s of
thy Sin, and fo let them carry thy Grief beyond the
.immediate objed to the meritorious caufe of them.
This is the fling of all Affliction -, the Plague in thy
Heart is the Core and Fountain of the Plague of thy
Externals, And when thou haft humbled thy Soul
before thy Creator , and gotten the Blood of thy
Saviour to wafli thy Confcience, thy^ Affliction (hall
be removed , or thy Soul enabled with chearfulnefs
and comfort to bear it.

2. Labour to find out the Voice of the Rod , the
Mind of thy Creator , for, if thou diligently qbferve
h, there is not a difpenfation of Divine Providence,
but it brings a meflage with it to thy Soul. Look
into thy Heart, it may be there is an accurfed thipg
In themidft of thee, fo/kua 7. 13. and this Affliction
bids thee be up and removing it : It may be thy Heart
•was leaning too much upon that very Bleffing, where
in thou findeft thy Crofs or Affliction, which robbed
thy Maker of fome of the Love and Duty thou oweft
to him : It may be , thy Heart was grown dead and
carelefs in thy applications to thy Creator, fecure and
refting in thy temporal Enjoyment , and he hath fent
his Meflenger to awake thee : It may be , thou haft
had a dull and heavy Ear, that would not Men, or
could riot perceive God fpeaking once, yea twice
unto thee in a ftill voice , fob 33. 14. and now^he
hath fent an inftru&ion with a louder voice : It may
be , thou beganneft too much to fet up thy reft here,
to place thy Confidence in the things of this World,
to be overtaken with the delight in them, to over- ex
pect them, and he hath fent a disappointment into thy
Ccunfels, a Worm into thy Gourd, a Moth into
thy Store , a Canker into thy Bag, a Diftemper into
ifty Body, to (hew thee the vanity of thy Dependan-
ces > to make thee let go thy hold of that, which may

v IE II

GH A p, XXII . and of our Selves. 361

fall upon, and hurt thee, but cannot fecure thee 5 to
make the look upward \ to quicken thy Life of Faith
by {baking thy Life of Senfe : It may be, thou were
growing prefumptaous in the Gopdnefs of God,
Saucy in thy Carriage towards him, infolent towards
him, opinionatiye of thy felf : And he hath fent this
fearching Medicine to fallow and purge thefe difor-
derly and dangerous Humours : But grant that upon
all thy fearch thou findeft that for a long time, thou
haft kept a Watch over thy Heart, that thou haft
endeavoured to walk humbly and perfectly before
God, that thou canft not find any thing upon the
mod faithful fearch thou canft make, that might be
the Spring of this affli&ion 5 yet is not thy Labour
loft, the Clearnefs of thy Confcience will be thy
fupport in thy Affli&ion, and make thy Burden the
eafier. But yet for all this, know thy Affli&ion hath
a Voice ftill : if it look not backward, yet it looks
forward 5 if it be not a Medicine to cure thee, yet
It may be an Antidote to preferve thee, a Cordial
to ftrengthen thee : it bids thee improve thy Pa
tience, thy Faith, thy Dependance upon God , thy
Experience of his Prefence, thy earneftnefs in Prayer,
thy neglect of the World, thy Denyal of thy felf,
Learn therefore, before thou poureft out thy for-
rovv upon any Affliction, to examine thy Heart, to
fearch out the meaning of God in it : it will regu
late thy Grief, and inftrud: thy mind both how to
bear it, and how to ufe it.

3. Beware thou put not on a Refolution not to
be grieved or troubled at all upon any occafionof
Grief. The putting on of fuch a Stoical Refolution
is to ami a Mans felf againft God, to harden the
Heart not to receive Correction -•> and, as much as
in a Man is, to difappoint the purpofe of God : He,
that put thefe Paitions in the Heart of Man, now

fends

362 Of the Knowledge of Got, PART II.

fends this Meflenger to ftir up this Paffion , though
thereby he intends a farther End : And for a Man to
fence his Soul againft any object of Sorrow , fo as not
to be moved thereby , (hall be fure to find either an
abfolute Ruine , or that God will fo plant his Bat
teries againft that Refolution, that at length lie will
matter him , and melt his Soul into a more pliable
Difpofition.

4. When God fends an occafion of Sorrow , en
tertain it with an Affe&ion anfwerable to the Obje&,
both in kind and meafure : Let thy Grief be an
humble Grief, not mingled with murmuring or dif-
content. If thou couldft imagine, thou hadft not
deferved it, yet remember who it is that infli&sit,
even he that is abfolute Lord of his Creature, and
owes him not his Being. When thou goeft and
treadeft upon a Worm , or a Snail , thou doeft an
injury to thy fellow Creature , yet thou paffeft away
and takeft no notice of it : But thy Creator can owe
thee nothing, Take fup that incomparable Refolu
tion and temper of Mind with old £//, i Sam. 3. 18.

It Is the Lord , let him do what feeweth him good. And

this fame Confideration , as it will teach thee to
mingle Humility with thy Grief, fo it will teach thee
Patience and Quietnefs in thy Sorrow , becaufe the
occafion comes from the hand of a moft Juftand Wife
and Merciful God. Impatience under any Affliction,
arifeth from the termination of the motion of our
Souls upon the immediate Obje& : he that knows,
and fears , and loves his Creator , and fees his hand
difpenfing the Afflictions, will learn Patience and
Moderation, though he cannot forget Sorrow and
Grief under it.

4. Let thy Grief be moderate in Extent, Meafure,
and Duration. Nothing but fin and the difpleafure
of God con deferve thy intenfeft Grief. Learn to put

a true

CHAP. XXII. and of our Selves.

a true value upon thy Lofs , and meafure out Sorrow
anfwerable to it. Confider,

i. Thy Lofs is not of thy chiefeft Good, and there
fore deferveth not thy intenfeft Sorrow. Thy Peace
with thy Creator thy Everlafting Hope , as long as
they are fafe, thou haft enough left to over- weigh
the greateft Lofs thou canft fuffer : What are light
Afflictions , and but for a Moment , when put in the
Balance with an Eternal Weight of Glory ?
^ 2. Confider , thy Lofs is not of thy own Good.
Cannot the Almighty lend thee a Blefling , but thou
muft call it thine , and deny the abfolute Lord of it,
the Property Of it ? It is his Corn, and his Wine,
and his Oyl : and all our Bleffings are his 3 and as
they are his , fo they are taken away by him. Learn
to make the Will of thy Lord, the meafure of thine 5
and then though Nature teach thee to grieve , Grace
will teach thee not to exceed in thy Grief.

CHAP.

Of the Knowledge of God, PART II.

CHAP. XXIII.

Of Watchfulnefs over our Will, Confcience ,

and Spirit.

AND as thus thou maft carry a Watch over thy
Affe&ions , fo learn to carry a Watch over
thy Will:

i. Learn to Principle It aright 3 the great Lord, that
hath put this power or faculty in the Soul, hath
therefore placed it there, that it fhould have a Con
formity to his Will: and when thou croffeft his
Will, it is thy fin and Deformity 5 and it will be
thy Mifery. Learn ther6fore to make his Will the
Rule of thine,

i. In what thoti doft : and herein God hath not
left thee without a line to guide thee. He hath
fliewed thee O man, what to do, and whit doth the
Lord require at thy hands, &c. he hath given thee
a Rule, or Law, which is to be the guide of thy
Obedience: i. The Rule of his written Word tradu
ced unto thee by a wonder of Mercy and Provi
dence, a word that is nigh unto thee, Dent. 30, 14.
a light that fhineth in a dark place. 2. The Rule
fecretly conveyed into thy Cwi/orfce*, by the Power
and Wifdorn of God, Rom. 2. i j. a Law written in
thy Heart and Conscience. 3.^ The Rule manifeft-
ed in the Difpenfation of Divine Providence, aflert-
ing and confirming the two former, if exaftly ob-
ferved, in the meafuring out of Rewards and Pu-
nifhments.

z. In

CHAP. XXIII. and of our Selves. 365

2. In what thou foffereft : the great Lord is abfo-
lute Lord over all his Creatures, and can owe them
nothing but what he pleafeth 3 only to confirm our
Faith, and encourage our Obedience, he hath been
pleafed to give a Covenant that he will be our God
if we remain his people 5 yet in the Difpenfation of
outward things he hath not abfolutely bound him'
felf, though fuch is his Goodnefs, that even in thofe
he obferves a meafure of Juftice, which he doth not
owe us. Learn therefore to make the Will of thy
Maker in all things the meafure of thine.

2. Obferve it iff the firft Motions of it , while they

are green and flexible, and before they be hardened
into Refolutions, and fo grow Mafterlefs: bring
them to their Rule, and examine them by it, and
accordingly entertain or rejeffc them : Clog them
with Deliberation, and by that means thou (halt be
able to take off the Violence and Eagernefs of them,
and likewife the Errours of them : Difpeafe not
with thy felf in the firft Motions of thy Will to a-
ny evil, in Prefumption, that thou (halt be able to
mafter them before they come to ripenefs -, for thou
finneft even in thofe imperfeft ifliies of thy Will,
and indulgence towards them, will make them grow
hardy and too ftrong for thy Mattery : confider that
in the firft Motion of thy Heart, thy Will, which
is the Miftrefs of thy Soul, is the Party againft whom
thou mutt ftrive, and thou haft nothing to reclaim
the Current of thofe Motions, but the Grace of God,
which may juftly withdraw it felf, if it finds a Com
pliance with that which is her Enemy.

3. Stablifli thy mind in the knowledge of God
and of his Goodnefs •> and this being laid in the bot
tom will keep thy Ship from uncertain^ giddy float
ing : The knowledge and Senfe of the chiefeft
Good, will carry the chiefeft Motions of thy Will

towards

366 Of the Knowledge of God, PART IT,

towards it, and againft all that is contrary to it :
and by this means the Motions of thy Will will be
certain , (teddy , uniform, and regular : the inclina
tion of thy Will to any thing elfe will be meafured
by this, and fubordinate unto it : if the Good pro
pounded confift not with the Fruition of thy chiefeft
Good, thy Will will rejeft that Good propounded 5
and if it coniiit with it, it will raeafure a Motion of
the Will towards that Good proportionable to it:
and the want of the Knowledge or Sence of this
Good fends the Motions of thy Will on gadding
after every Vanity, ftedfaft in nothing, willing what
it hath not, and weary of what it hath, purfuing a
Butter-fly or a Glow-worm with the fame eager-
nefs and intention of Soul, as it would do a iub-
ftantial and fatisfaftory Good : when thou feeft a
Child fixing the intention of his mind upon a Rat
tle or a Hobby-horfe, more than upon a goodly Man-
nour, or upon a feather or a Riband more than up
on a Title of Honour conjoyned with Power -, and
when he hath thefe Toys, to be weary of them, and
purfue fomething elfe , thou canft eafily fee the
ground of this Errour in his Valuation to arife from
Iiis Ignorance of the true difference between them 5
and this unftability in his content in them, doth a-
rife from the emptinefs and unufefulnefs of them,
and that difprqportion which he finds in them to his
expe&ation^ his infant reafon being yet better able
to value in Frukion than in expectation .- And yet
thou doft not confider that the difproportion of thofe '
things, which thy riper Will purlues as Good, as to
the chiefert Good, is infinitely greater than that of the
moft Giildifk enjoyment to thofe things, wherein the
moft and wifeft of Men place their chief expe&a-
tion j and that the Errour of the moft childifh Judg
ment, laid in the Ballance with the Judgment of the

wife

CHAP- XXIII. and of our Selves. 36 j

wife Men of the World, wants fewer Grains to make
it equal, than that of the wifeftMan in the World,
not having his Soul ballafted with the Love and
Knowledge of God, laid in the Scales with one, that
makes his Creator his chiefeft hope and expectation*

Keep a Guard upon thy Confcience •? The chief
work of Confcience in the Soul confifts in thefe
things: i. The reception of found practical Princi
ples : this is the Foundation of all its fubfequenc
working, the Major propofition : z. The difcovery
of thofe Adions or purpofes which are in the Soul :
3. The comparing of thofe A&ionsor purpofes with
thofe former practical grounds : 4. The Conclufion or
Judgment upon thofe Actions and Principles thus
compared, of Abfolutipn or Approbation, or of Con
demnation and Rejection : 5. The Motion of the
Confcience towards the Soul upon this convidion,
i-iz. Perfwafion or Diffuafion, to or from the Ad
inqueftioni if future rftirring or comforting the Soul
in reference to the Aft, if paft. Thy Confcience is
that Cart by which thou doft , or fhouldeft, fteer
thy Courfe in this World ^towards the other: and
therefore it is of higheft Concernment to have an
eye upon it : and therefore,

i. Learn to furnifli it. with pradiical Principles of
Truth and Soundnefs. Thefe Principles are, for any
thing that appears to me, extrinfecal to the Soul,
the Dilates of the Divine Law and Will conveyed
into the Confcience, either by the immediate Re
velation and Demonftration of God unto the Soul 5
thus to 4dam in a perfe<5l meafure, and to thofe Ho
ly men of God, the Patriarchs, Prophets, and Apo-
ftles-, or by the Courfe and way of his Providence,
cither by unwritten Tradition, Rom. 2. i j. and this
was a more uncertain Difpenfation 3 becaufe more
eafie to be corrupted by the Pra&ices and teachings

of

368 Of tbe Kjtowlctgc of Ged, FART II.

of Men, which were fo mingled with it, that it was
very hard to difcover the Wheat from the Chaffs
fo that if we fhould now go to gather up Princi
ples for the Confcience out of the Practices of Men
or Nations, or the Collections of humane Laws or
Authors, we (herald gather up Principles full of un
certainty ,contrarieties,andinconfiftencies among thern-
felves 5 and fuch of them as had any found Confor
mity to truth were fo general , that feveral Men,
or the fame Man at feveral times, or upon feveral
occaiions, would deduce from them a justification of
contrary Practices 5 as we fee is done among divers
Men, that admit the fame general Principles of
Pradice , and yet upon the fame Principles their
Confciences, when they come to particular Afti-
ons, aft quite contrary one to the other : the great
and merciful God hath therefore, by a wonderful
Courfe of his Providence, conveyed unto us a Col-
le&ion of practical Principles made by himfelf, even
the word of his Truth, admirably adequated to our
ufe, efpecially in two things : i. Of their Truth*
and Infallibility, we cannot ipiftake them, for they
are the very Revelations of the God of Truth, un-
mingled with the Sophiftications and Corruptions of
Men, Gold feven times tryed : 2. Their Particularity
and Certainty ^ there is fcarce an Aftion in a Mans
whole life, but a Man (hall find a Rule fitted for
it : David , that had but a part of it, and a fmall
and a dark part of it in Comparifon of what we
have, calls it a Perfect Law , converting the Soul,
a fure Teftimony, making wife the Simple, Pfal. 1 9.
7. a Commandment exceeding all other perfe&ion,
Pf*l. 119. 95. that made him wifer than his Enemies
and Teachers. Ibid 98. a Word able to make the Man
of God perfe& , throughly furnifhed to all good
Works, 2 7"*>. 3.17, and though the very words

of

G H A p. XXIII. and of our Selves. 369

of the Book are full of admirable Truth and Con-
vidtion, infinitely outgoing all the writings of Men,
yet there is more in it than this-, £vcn aPromife
of a Bleifing of it, to as many as ferioufly make
it their ftudy and Rale of Life and Faith, and a
fulfilling of that Promife, the Son of God fending
his own Spirit along with the ufe of that Word,
Life with the Letter, into the Soul : And this was
that which made this Law of God, though compri-
fed in a little Volume , to be fo exceeding wide,
and precious to David ^ there went along with it,
and with his Meditation of it, a Spirit of Life and
Light, that (hewed him larger Dimenfions of it,
han could be found by the bare ftrength of his
natural Underftanding.

^. Take leifure upon all thy Adtions and purpo-
es to acquaint thy Confcience with them, that fo
hy Confcience may have time to deliberate, and
o compare it with its Principle, the Word of God.
5recipitancy and Haftinefs in Actions robs the Con-
cience of that employment, which God hath given
o it ••> and as it is the Mother of all fin, fo it brings
double inconvenience to a Man, even from his
Conference, i>l^. i. A deadnefs and unprofitable-
efs in the faculty : It is fo kept under and out of
employment, that it forgets her buiinefs : when ic
s laid afide and (eldom confuted with, it grows
unexpert and unable to give an Anfwer, when ic
may be we defire it : The direction of Confcience,
where it is well ufed, is feldom without the imme
diate diredion of the very Spirit of God -7 and when
he Guidance of that Spirit is negle&ed, it will not
•eturn to thy affiftance when tliou pleafeft : 2. Ic
:urns that, which would be thy Counfellor, into thy
ycufer and Tormentor : thou refuted to give her
ime to do her Office before thy A&ion, and there-

Bb fore

370 Of the Knowledge of God, PART II.

fore it will be bold to take time to do her Office
after : She cannot be admitted to advife thee, but {he
will take Liberty to accufe and fting thee.

3. Endeavour ftill to keep thy Confcience tender
and fenfible : Rather defire to be troubled with a
feemingly peeviih Confcience, that will check almoft
at any thing, than to be at quiet with a dull and
ftupid Confcience, that will down with any thing :
It may be it will be fomewhat troublefome, but
it is fafe, and thou (halt find Comfort in forbearing
of that, which thy tender Confcience wi£ht thee to
foregoe, and be able abundantly to fatisfie that trou
ble which thou art put to by thy forbearance :
The Confcience of thine Integrity will be more fa-
tisfadory to thee , than the curiofity of thy Con
fcience will be troublefome : And be very prudent
and curious in thy Difputations with thy Confcience -7
thou mayft, before thou art aware, difpute thy Con
fcience into Stupidity, or thy felf into perplexity.

4. Obferve exadly the Language of thy Con
fcience to thy Soul *5 for moft commonly the Con
fcience takes part with her Maker: if fheperfwade,
be doing 5 if flie difliiade, forbear : He, that in the
Fear of God liftens to the Voice of his Confcience
in a thing of it felf indifferent, yet over ballanced
from its indifferency by the Dilate of his Con
fcience, performs a work of Obedience to God well
near as acceptable as he that doth a work of its
own Nature good 3 for as much as the Life and For
mality of any good work confifts not fo much in
the Nature of the thing that is done, as in the rea-
(bn or ground of the doing it, viz. the Love of
God : And that man that, having endeavoured to
Principle his Confcience aright with the Word of
truth, doth honeftly and fincerely follow the dire-
dions of it, (hall be fure not to erre long or dan-

geroufly :

CHAP. XXIII. and of our Selves. 371

geroufly : God , having placed the Confcience in
our Breaft as his own Vicegerent, looks upon fucii
a fubjedion to the Confcience as an Obeditn e to
himielf, and his own Authority, and will in due time
by his own Power and Spirit inlighten and guide
fuch a Confcience to perform his Office regularly
and effectually.

5-. As a confequence of the former, when a que-
ftion arifeth in thy Confcience, whether fuch a thing
may be fafely omitted, which thou ait. fure may be
fafely done 5 or whether fuch a thing n.ay be lately
done, which thou art fure may be fafely forborn 5
put not thy felf, nor thy Confcience, upon a Di(pute
where thou needed not , but be content raiher to
abridge thy felf from a Liberty, that may be pro
bably lawful, than to put thy felf upon an A6tion
or Omiffion that may at lead be diiputabiy finful 5
and fo much the rather becaufe thy Heart is deceit
ful, and as it loves Liberty, fo it finds out .Sophi-
ftry enough to corrupt thy Judgment and thy Con
fcience, it thou give way unto it : there is fcarce the
groffeft fin, that ever any Man committed, but his
Heart found out fome Reafons to bribe or quiet his
Confcience in the Commiffion of it : Rattier fub-
mit to the ftill Voice of thy Confcience in the re-
flraint even of thy lawful Liberty, though it give
thee not a Reafon for it --, than liften to the reafonings
of thy Heart for the allowance of it : Sufped her,
for (lie fpeaks in her own" caufe, and is partial and
deceitful. This on the one hand may be a fafe Rule
for us touching Stage- Plays, long Hair, Gaming, 11-
fury, &c. on the other, touching the ftrict Obterva-
tion of the Lord's Day, fet times of Prayer, &c.

6. As an incident likewife to the former, when
a quellion comes in thy Confcience touching a thing
| whether to be done or not, and that upon the fcru-

B b * tiny,

372 Of the Knowledge of God^ PART II.

tiny of thy Confdence it feems to be equally bal-
lanced, no Rule to guide thee, no Circuiriitance that
thrown into die Scale can take away the indifferency
of either fide, it is a fafe Rule, though not always
neceffiry, to forfake that which the inclination of
thy own natural Appetite moll prompts thee to:
The Reafon is that which is before mentioned, the
Heart is apt to magnifie thofe 'Arguments that con
duce to the execution of that, which fuits witii thy
finful Appetite, and to lefien and flight thofe, that
make againfl it : So that in a Deciiion of indiffe
rency in fuch a competition a Man may in a more
impartial Judgment conclude the thing ^to be there
fore not indifferent, but finful, becauie thy finful
Heart can but bring up what (he loves but to an
equal Ballance : thou mud therefore in fuch a Cafe
never hold that Gold paflable, which doth not turn
the Scale.

7. As thus in the Dire&ing Operation of thy Con
fcience in things to be done, or not to be done,, ib
in the motion of thy Corifcience after the things dow or
emitted : Sometimes the Conicience is filent before
the Adion, yet (lie fpeaks after, and according to
that Language of thy Confcience, fo let the affefti-
on of thy Soul be : If it approve and juftifie the
thing done, blefs thy Creator for the Adion. and
blefs thy Creator for thy Confcience that he is plea-
led to give thee a reward within thy felf of thy
Integrity ; If thy Confcience blame thee, though
never fo little, defpife not, nor negleft this fecret
Check 5 it is a Meffage from Heaven that fummons
thee tothefe-D/tf/Vj:

i. To Tbanfyfulnefs to God, that is pleafed not to
give thee over to incurable Guilt of hardnefs of
Heart -7 that though thou haft rejected the Admoni
tion of thy Lord fent by thy Confcience before thou

offendeft,

CHAP. XXIII. and of our Selves. 375

offendeft, yet he doth not give thee over, but fol
lows thee with the rebuke of thy Confcience, that
though the former did not divert thee, the latter
may reclaim thee : As long as thou haft a Confcience
that can check thee, God hath not given over his
Care of thee, for it is the Voice of God by thy Con
fcience.

2. To Humiliation and forrow of Heart: This as
it is the natural and genuine effed of a Guilt dif-
covered, ( unlefs the Heart be given over to a re
probate Senfe ) fo it is a moft ufeful effe<5t, becaufe
it makes the Heart foft, and fit to receive thofe im-
poiitions, which will enfue upon fuch a Sorrow, fit
to receive Inftrudion, a proud Heart will not bend,
nor yield 5 fit to take up Refolutions of amendment j
the preient Senfe of Guilt (hews fin to the Soul in
its own true Drefs, it is bittei nefs in the end ^ fit to
implore a Pardon,. and fit to receive it, becaufe it
now knows how truly to value it ; And though
thy greater fin defer ve^ thy greater Sorrow, yet
thy very failings, fins of daily incuriion, Errours in
Cirpjrnftances of Adions, defofts and wants of in
tention in Duties, do all deierve as true Sorrow,
though not fo great , and therefore cheriih and en
courage thy Confcience to , be vigilant in this, by
obferving her rebukes even concerning thefe, and
let riot the reflection of thefe pafs without as par
ticular an Humiliation of thy Soul before God for
them -•) for they are fins again ft the Duty and Grati
tude thou oweft to thy Creator •,. and it will
make thy future Convention more exadl and more
comfortable forrow of Heart for thofe (mailer of
fences : as it will make prefumptuous fins the more
hideous , and the more abhorred, fo it will wafte
the number and meafure of thofe (mailer offences,
which like fwarms of flje; cover our daily Actions
of all kinds. tB b 3 3. To

5 74 Of the Knowledge of God, PART II.

3. To feek out for that , which can only pacific
thy Confcience , and remove thy Sorrow, which
cannot be but by removing the Guilt : And now let
thy Soul fearch the whole Compafs of Heaven and
Earth, and where canft thou find any thing that can
remove thy Guilt of the fmalleft fin imaginable,
but him alone agajnft whom thou haft committed it ?
and where canft thou find any means for obtaining
remiflion from fins, but by that means which he him-
lelf hath prefcribed ? and where hath he prefcribed
any fuch means , but in his Word ? and where in his
Word, but in his Son ? Matth. 1 1. 28. Come unto me,
all ye that labour, and are heavy laden , and I will give
you reft. If then I ftay at home, I find nothing
within me, but a troubled and chiding Confcience 5
and it will be irnpcflible for me to remove this Guilt 5
I will therefore venture my Soul upon the free Pro-
mifeof God inChrift, and with the Lepers in the
Famine conclude, If he five me, I (hall lives and if
he kill me, 1 can but die.

4. To fall upon thy knees before the great God, and
to beg for thy Life, and for thy Peace : * O Lord,
c rny fin hath brought a Guilt upon my Soul, and

5 that Guilt hath raifed a Storm in my Confcience,

* but if thou,' who art only offended, and therefore

6 canft only forgive, ipeak the Word to thy Ser-
c vanr, Be tfott dean, and to my Confcience, Peace be
c ftill--> my Guilt, and with it that Tempeft, that is

* within me, will be removed : Doit, I befeech

* thee for thy Truth and Promife take 5 thou canfi
c not owe Remiflion to thy Creature but thou haft

* been pleafed to ingage thy felf to thy Creature

* upon Repentance to have mercy and forgive-, and

* upon that Promife of thine will I hang , though
5 thou feem to rej^'t me : Do it for thy Mercy fake 5

, that haft commanded me to forgive my Bro-

! ther

C H A p. XXIII. dnd of our Selves. 375

f( ther till feventy times (even times, if as often he turn
' and repent, haft infinitely more Mercy towards thy
c Creature , than thou requireft from it : Do it for
' thy Clones fake 5 thou haft faid it is the Glory of
' a Man to - pals by a Tranfgreflion, and what can
c be glorious in thy Creature that hath not a refem-

* blance of thy own mind and Image ? nay do it for
c thy Jufiice lake ^ thou haft been pleafed to give
1 a publick Sacrifice for all our fins againft thee,
c even thy Son , by an eternal Covenant with a

* Proclamation, That whofoever will, may come and
c^ake of the water of Life freely , and thou haft been
' pleafed as it were to depofite a Pardon in thy Sons
c hand for as many as come unto thee by him, and

* to lay upon him that Chaftifement of^our Peace 5

* and though I, like a Man, have gone afide, yet thy

* Gifts are without Repentance $ That fatisfadion

* therefore, which thou, out of thy abundant Love,
' wert pleafed to give unto thy feif, I befeech thee

* accept, and as it will be the Glory of thy Mercy,

* fo it will be the Honour of thine own Juftice 5

* for if we confefs our fins, thou art Juft, as well as

* Faithful, to forgive us our fins in him that was. the
price of our Peace.

Set a Watch upon thy Spirit : As the Soul is the
Life of the Body , fo the Spirit is the Life of the
Soul, that active Principle which works by the Will,
the Affedions and Conscience. This appears by the
frequent Denomination of the Spirit, and by its con-
trad iftindion to the very Soul, Ephef. 4. 23. Spirit

the mind, PrOV. 18. 14. Tke S fir It of a Man will
fiain his infirmities $ but a, wounded Spirit who can bear ?
PrOV. 20. 27. The Spirit of a Man is the Candle of
the Lord. PrOV. 16. 2. Tke Lord weigheth the Spirt s^
Eccl. 7. 8. The patient in Spirit is better than the proud
in Spirit. Ifaiah J7. I 5. to revive the Spirit of the hum-

B b 4 fa,

Of the Knowledge of God, PART It

hie, 1 6. The Spirit foould fall before rne, and \tloe Sottls
which I have made. James 4. £. 'The Spirit, that is
in u.^ lutetb to Envy. Heb. 12,23. The Spirits ofjuft
men made perfcft. i Thef. 5. 23. / pray God jour whole
Spirit, and Seal, and Bed), &C. Heb. 4. 12. dividing
between the Soul and the Spirit. Rom. 8. 1 6. The Spirit

bearcth whnefi with ottr Spirit. And here we take not
Spirit phyfically, for thofe Inftruments^ whereby the
Soul works, but for that Principle of activity, which
works in the Soul : thefe Borders that fit upon the
Spirit principally are two :

i. In the Defe&j Deadnefs and Depreffion in
the Spirit : The Spirit is that which only can hold
Communion with God : he that will worfhip him,
as he muft w or (hip him in Spirit and Truth, fo with
his Spirit 5 and without that mingled with thy Pray
ers they are dead, and cannot come at him 3 and with
out thy Spirit brought to his Word, and to his Or
dinances , they cannot come at thy Soul. As the
Spiiits of thy Blood are thofe that unite fenfible Ob-
je£h to thy Soul, fo the Spirit of thy Soul is that
which can only bring home Divine impreifions from
God to thy Soul, or expreffions from thy Soul ac
ceptably to God. Upon fuch occafions awake thy
Spirit and mingle \\ with thy Services, and (hake off
that Dulnefs and Heavinefs of Spirit : it will make
thy Prayers uneffedual,and thy Services unprofitable.

^. In the Excefs , Elation, and^ Pride of Spirit :
And from this Capital difeaie in the Spirit proceed
thofe others of Envy, the Spirit that is in us faftftb
after envy : The Spirit of Revenge, Luke 9. 5 j. Ye

l?no:v not of what Spirit you are : The Spirit ofMurmur-

ing and Difcoment : Thefe are buD the productions
pf the Spirit of Pride, 'when itmeetVwkh any thing
that crofieth it : If it meet with any PetJfon that fenfi-
jjly exceedeth the Perfon in whom it is in worth,

effeem,

CHAP, XXIII. and of our Selves. 377

efteem, or other Acceffions, then it is turned into
Envy, and that Envy into Revenge. And this was
the very Original of the Devils immediate a&ion
upon our firft Parents 5 his Pride though it made him
lower by his fall, it made him not more humble.
And from hence arifeth Murmuring and Difcontent,
becaufe that which befalls him croileth him in his felf
opnion of his own Merit or Defert. And from hence
proceeds the rejection of God, and of his diredi-
ons, from an opinion of a felf-fufficiency and ful-
nefs. To cure this Diftemper and the products
of it, labour for Poverty and Humility of Spirit up
on thefe Con/tolerations :

i. That whatfoever thpu haft of worth or good in
thee, it is not thy own, it is a derived good : the good
thatismoft thy own, even thy eiTential good, is not
thy own, thou oweft thy Being to fomewhat with
out thee : But grant it were thine own, yet the
Comfort, and Life, and Beauty of thy Being were
nothing without a farther good that is not thy own :
thy Power, thy Wealth, thy Strength, thy Know
ledge, thefe are not in thy Effence, they are deri
ved Goods, and fuch as are not from thy felf: the
moft exad faculty of thy Soul, is but empty till it
be filled by an Objeft without theec In thy
higheft Fruition thou haft a juft occafion to magnific
God, from whom thou haft it j not to magnifie
thy felf, that doft only receive it : Learn therefore
the Original of that good , whatever it be, that
thou enjoyeft, it will make thee thankful and keep
thee humble.

2. That in thy felf thou haft nothing but emptinefs
and vanity : Thou hidft a good, it is true, which was
fent thee by the Lord of thy Being, and that we have
(lie wn was no cccaiion to exalt thy felf, becaufe it was
not thine own ; but even that thou had loft now, and

thy

3 7 8 Of the Knowledge of God, PART II.

thy Nature hath nothing left thee whereof to be
Proud.

3. That it is impoffible for thee to come to en
joy that which muft make thee happy, till thou art
deeply fenfible of thy own emptinefs and nothing-
nefs, and thy Spirit thereby brought down and laid
in the duft : As long as thy Soul is full of thy Ho
nour, or of thy Wealth, or of the World, or of
thy ownRighteoufnefs, or Worth, there is no room
for thy Saviour, or his fulnefs : thou wilt not re
ceive him, becaufe thou findeft not any want 5 and
thou canft not receive him, becaufe thou haft no
room : And as it indifpofeth thee to receive good
from God i fo it indifpofeth (as I may fay) God
to give it : for thy Pride affumeth that both from
God which is his, and applies it to thy felf, even
that acknowledgment and Honour, which is a Tri
bute wholly and only due to God : and hence it is
that he refifts the Proud, becaufe they rob him of
the Duty, that by all the Laws and Reafons imma-
ginable thou oweft to him.

4. That the Grace of God, the Knowledge and
Senfe of his Love, the Spirit of -drift is an hum
bling Spirit 5 the more thou haft of it, the more it
will humble thee , and it is a (ign that either thou
haft it not, or that it is yet over-maftered by thy
corruption ^ if thy Heart be ftill haughty : it ihews
thee thy felf in thy true Drefs, and makes thee
abhor thy felf : it Ihews thee the Purity and Ma-
jefty of the great God, with whom thou haft to deal,
and teacheth thee Fear and Honour towards him : it
teacheth thee to live by thy Saviours Life, ro be
righteous by bis Purity, to be fayed by his Sufferings,
to walk by his Rule, and to aim at his Glory : it
ihews thee that thou halt all from him, and frames thy
Heart to return all to him : It reftores thee -to that

Pofition

C H A P. XXIV. and. of our Selves. 379

Pofition and Conftitution in which thou waft made,
and takes off that diftemper of Spirit, which at once
hath put thee below what thou waft, and yet ex-
alteth thy foolifh Spirit above it.

There was a tkird ofytt of our Watch propofed,
«/«. 'Temptations, which are either, i. For Tryal :
2. To Sin j of which fee the Meditations upon the
Lord's Prayer, Afflictions, &c.

CHAP. XXIV.

Of the new Life, or SanEtifcation, and the n't-
cefflty ef it.

HITHEHTO we have confidered the Duty
and Means of Mortification, the putting off of
the Old Man, thofe Diftempers and Ditorders of our
Souls, by which they become unconforrmble to the
Image and Mind of God 5 the Principle whereof is
the Spirit and Grace of God given us in Chrift 5 and
the Means of this work thofe which we have before
mentioned : Now we come to conlider of that New
Life, which follows hereupon molt neceflarily:

i. Becaufe it proceeds moft neceflarily from the
fame Principle. As in a natural Man fallen into fome
Diftemper , it is the fame ftrength of Nature that
conquers the Difeafe, and it being conquered, main
tains the body in its natural Operations, which is
Health 3 fothe lame vital power of the Spirit of God
is that, which overmatched thofe Diftempers in our
Soul, which are contrary to our fpiritual Life and
Motion, and conferves th.it Confti ution of Health
Jin the Soul, by which it moves regu#rly and accor
ding

3 So Of the Knowledge of Gody PART II.

ding ' to the Will of God , which is our New
Life.

z. Becaufe the Motion of thofe Diftempers, which
fie in our Soul, doth neceffarily conform our Souls
to that condition in which we were created. God
at firft created us in a Conformity unto himfelf 5
our fin brought an impotency upon our Nature, by
which we contracted all thofe Corruptions and Di-
ftempers , that have difordered our Souls, and di
verted us from God, when God is pleafed, by the
power of his own Spirit purchafed for us by the
Blood of Chrift, to put into us a Principle of life
and ftrength to work out thofe Corruptions and Dif-
orders of our Souls, there muft neceffarily follow a
life conformable to the Will of God, and as there
is no Medium between Life and Death, fo when this
Death of our Souls is removed by that Principle of
Life, there neceflarily follows a New Life, and new
Operations anfwerable to it.

3. The End of the Motion of thofe diforders of
. the~ Soul i$ in order to our New Life : i Pet. a. 24.

Tk&t iv e being dead to fin, flicttld live to Right eoufnefs :
Hphef. 2.10. Created in Chriftjefus tint o good works. It

was the end of the Death of Chrift, 'lit. ^. 14. the
Tree that bore wild Figs, and that which bore none,

Were equally CUrfed. John 1 5-. *. Every branch in me
that heareth not fruit, be tak^th away. So then the

work of Mortification and Sandification differ only
in their Relations, not in themfelves : they are both
effafts of that fame Life, -which, by the Spirit of
Chrift and our Union to him, is wrought in us :
they both drive to the fame End, even to our Con
formity to our Head, Chrift Jefus, which is our
Conformity to the Will of God, wherein confifts
the Perfection of every Creature : Tor this is the will
of God. ewnjGtir Stw£lificati(My i Tiled 4. 3.

The

C HA P. XXIV. find of cur Stives. 381

The Honour and Glory of God is, and ought to
be, the fupream End of all adions and things in the
World. And this is that , which every Creature in
his right ftation and condition doth drive at , accord
ing to the meafure and degree^ of its natural perfe-
dion : for as the great End of God in all his adi-
ons, is his own Glory, fo every Creature having a
conformity to the Will of God , is moved by him
towards that End. And as this is the greateft and
chiefeft End of all Creatures and Adions , fo the
motion towards it , muft needs be the moft perfed
operation of the Creature. And as this Truth is
founded in Nature and Reafon , fo it is the good
Pleafure of Almighty God to joyn the Perfection
and Happinefs of the Creature in this Conformity to
his Mind and Will. When any thing therefore con
tinues in an univerfal free.fubjedion and fubfervience
to the Will of God , as that very fubjedicn and fub-
fervience is an Honour to the Lord of his Being , fo
by that fubjedion and fubfervience, is the Creature
moved and managed to the Glory of God, even to.
the fulfilling of his Will , and, as a neceffary Con
comitant to it , to its own Perfection and Happinefs.
Chrift, that was in all things conformable to the
Mind and Will of God , for he came to do the Will
of his Father , came into this World to bring Ho
nour to the great God by his Creature Man , and, as
a concomitant and a neceffary Confequent of it, Hap
pinefs and Perfection to Man : and to that End , firft
he fets him free from that Guilt and Curfe, which
he contracted by his Fall * removes from him rhofe
Fetters of the Power and Reign of Sin , whereby he
was difabled to move conformably to the Will of
God '-, puts into him a Spirit of Life , that may en
able him to live to God , and be conformable to his
Will, and move to his Glory : and this is his SanEli-

f cat ion. [

382 Of the Knowledge of Ged, PAR T II.

fication. So then next to that great and ultimate

End of the Glory of God, the San&ification of the

Creature , and rendering it conformable to the Will

. of God, was the greateft End of Chrift's work of

Redemption, Efhef. 5-. 25, 26,27. Even as Chrift alfo
loved the Church, and gave himfelf for it, that he might
fanttipe and cleanfe i>, &C. Luke I. 74. that we being de
livered, &c. might ferve him without fear in Holinefs and
Right coufnefs , Tit. 2. 14. who gave himfe If for us , that
he might redeem us from all iniquity, and furipe unto him
felf a peculiar people, &c. So that even our Juftifica-
tion is in order to our Santftification , and that in
order to the Glory of God , w*. that his Creature
might be conformable to his Will, and might adive-
ly move to the Glory of the Creator , wherein con-
fiftshis End, and with which is joyned the Creatures
Happinefs. a

Touching this matter , thefe things are confiderable,
i. TheNeceflity of it: 2. The Means, whereby it
is effefted : 3. The Degrees of it : 4. The Parts or
Extent of it.

i. That the Sandification of the Heart and Life is
abfolutely Neceflary to every Chriftian , in fome mea-
fure anfwerable to his natural Perfection, upon thefe
Confiderations :

i. It was the End of the coming of Chrift into the
World , and the very End of thy Juftification. His
End was not only to remove thy Guilt and thy Curfe,
but to make thee conformable to the Will of thy
Creator , that thou mayeft be actively fubfervient
unto his Glory, which thou canft not be , unlefs thy
Nature be changed , as well as thy Sin pardoned.
The great End of the coming of Chrift, was to bring
Glory to his Father.If he only free thee from thy Guilt,
he brings Mercy to his Creature : but unlefs he cleanfe
and change thy Nature, thou remaineft ufelefs to thy
Matter. *. It

CHAP. XXIV. and of our Selves. 3 8 }

i It is impoffible, that there can be Justification of
any Man-7 but that according to the meafure of his
natural ability , there will be likewife a cleanfing and
changing of his Nature : becaufe the knowledge and
belief of the Love of God in Chrift, cannot be in Heart
without a return of Love from the Soul again to God.
The very fame aft of the Spirit and Grace of God,
which' difcovers and unites the fenfe of the Love of
God to thy Soul, doth as naturally caufe Love in
thee to God , as the union of the Species to the Glafs,
reflefts the Refemblance from the Glafs again, i John

4. 1 9. We love him, becaufe he loved HS fir ft : his was a

frove of Pity , Compaffion , a Love of Bounty and
Goodnefs, a Love that broke through Death and
greater difficulties than Death , even the uniting of
the Divinity to our Flefh, a Love pafling Know
ledge: and thine cannot chufe but be a Love of Ad
miration and Aftonifhment , a Love of Thankful-
nefs and Gratitude. When the Spirit of God works
Faith in thee , it worketh by Love , even by pre-
fenting the Love of God to thy Soul in as full di-
menfions as thy Soul can receive it : and when Faith
is wrought in thy Soul , that worketh again by Love
to God. If thou haft not Love to God, thou haft non
Faith in him : and if thou haft Love to him, thou
canft not chufe but conform thy felf to hisMind and
. his Will, John 14. 23. If a man love me , he will keep
mj words. And for this caufe the Apoftle makes it
not only an inconfiftency , but a kind of impoflibility
for one juftified ? to continue in fin, Rom. 6. ^ Hew

fhall we , that are dead to fin 3 live any longer therein ?
I John 3. 9. he cannot fin , becaufe he is horn of God: In

every aft of known fin , that thou committed , and
every omiflion of every known good , that thou neg-
lefteft, there is an aftual-intermiffionor fupprdfion
of the aft of Faith, and of thy Love to God.

3. It

3 84 Of the Knowledge of God, PART IL

2* It is a neceffary confequent of our Vmon with
Chrift. There is, as hath been (hewed , a double aft,
whereby our Union with Chrift is wrought •, on our
part, an aft of Faith to apprehend him, on his part,
an aft of his Spirit, whereby he apprehends us,
Philip. 3. 1,2. and this Union is fo drift, that it is re-
fembled to thofe things , that have the ftrifteft Uni
on 5 the Vine and the Branches , John i ^. i, 2. Row.
1 1 . 1 8. Members of his Body , of his Flefh, and of
his Bones, Ephef. 5. 30. and as in the virtue of this
Union we partake of all thefe Priviledges , which
were in him, hisSatisfaftion, his Righteoufnefs , his
Sonfhip, his Interceflion , hisRefurreftion^ folike-
wife of his Spirit , as there is one Body, fo there is

One Spirit , Efhef. 4. 4. If any wan have not the Spirit
efChnft, he is none of his, Rom. 8. 9. It is his in Ef-

fence, it is ours in Operation and Influence: fo that
the inward Life of a Chriftian is not his own , but
he lives by the Life, that is, that living Spirit of the
Son of God. Now as that Spirit or Life , that is in
the Root , when it pafTeth into the Branch , makes
the Branch conformable in Nature and Fruit unto
the Root : So the Spirit of Chrift transfufed into
a Chriftian , doth confirm his Nature and Opera
tions unto Chrift, for that was the great End of
God in fending his Son into the World , who was
in all things conformable unto him , that we fliould
be conformable to the Image of his Son , Rom. 8. 29;
And thus that impreflion of the Image of God, which
was loft in ddam, is re- imprinted by him , that was
the expreis Image of his Father , by the fecret tranf-
miffion of his own pure and operative Spirit into all
thofe, that are united unto him : and thereby the Will
of God is fulfilled. Be ye holy, for lam hofal Pet. 1. 16.
4. It is neceflary as a Preparation or Pre-di(pofi-
tion of the Soul, to that everlaiting condition of Blef-

fednefs.

CHAP. XXIV. and of our Selves* 3$ \

fednefs, which it expefe in Heaven: the place a
holy place , Heh. 10. 19. an immortal and -tmdeffii-d
Inheritance, i Pet. i. 4. where nothing that dehitdi
ean enter, Rev. 21. 2-7. The cdmp'any , an holy com
pany 5 the company of pure Angels, and the Spirits
of juft Men made perfedt, Heb. 12. .22, 23, The ixir
finefs, a pure and holy Employment, Rev, 19. v&c.
The Prefence a glorious and holy Prdence, d.e
Prefence of that God, that cannot behold any un-.
clean thing, whofe Name is Holy =, the Prefence of
our Mediator, who is holy, harmlefs, feparace from
finners, Heb. 7, 26. And whac congruity can 'fu^ch a
Soul have to fuch a Hope , who fpends. his whole
Life in a way quite contrary unto It ? He therefore,
that harh this Hope, purifieth himfelf , even as he is

pUrCj I John 3.3. And Jivce all thefe i\ ings fh all be d'ffohcJ.,
what manner of perfons ought je to le in all ttoJwefs and

godly ccnvcrfatlon ? Couldeft thou carry thy finful and
impure Heart "into Heaven with thee , yet thoucould-
eft not fee God, which is the Heaven of Heaven,
Matth. j. s. the pure in Heart (hall fee God, Hel?. 1 2.

.14. Follow peace with all weri'9 and hot/Kefs, vplthwt
no manfcatlfee the Lord.

Cc CHAP,

JTO? Of the Knowledge of God) ? A n t II.

CHAP. XXV.

Of the Means of SanttificAtiony and i.O
part, his Word, and his Spirit.

H E Means whereby this is effe&ed, are either
properly on God's part, or on ours.
On Go/spart , his Word and his Spirit, i. The
Word of God : He , having to deal with Creatures,
which he hath endued with Senfe and underftanding,
hath been pleafed in his Wifdom and Providence to
preferve and deliver unto us his written Word,
whereby the Truths therein contained, may be united
to our Underftanding. And this Word , as it con
tains the holy Counfels of the holy. God, fo the
Truths therein contained, do naturally tend to our
San&ification , though of it felf, as a bare Moral
Caufe, it be not fufficienttoeffeftit, in refpe&of
our bdifpofition and deadnefs , which muft have a
Spirit of Life to quicken us i, and make that Word
operative upon us. Now in refpeft of the tendency
of this Word to our Sanftification , and in as much
as God is pleafed by it, to work this work in us,
therefore often our Sanftification is attributed at
leaft inftrumentally to it , John 17.17. Sanftife them

through thy truth : thy word Is truth , PfaL.Ip. 7. the law
of the Lord Is perfeft, converting the foul ', John I f. 3. Now
are ye clean through the word that I have ffo^en. All

which tend to no more than this , that this Word of
God contains thpfe Truths in it, which , being truly
known and believed , do conform the Soul to the
Will of God, that Image, which he firft caft, con
fiding in Righteoufnefs and true Holinefs.

Now

CHAP. XXV. and of our Selves* 387

Now the general Truths, which this Book exhi-
its to us, tending to this end, are p/ncipaliy two- _
i. It difcovers what that will of God concerning
an is : and this it doth two ways •, i. By Precepts
f moft excellent and found Juftice and Reafon5
/hich are nothing elfe, but the Repetitions of that
•Law, which was at firft in our Nature: 2. By
[Examples, efpecially that Example of our Saviour's,
jwho was the Image of theinvifible God, Co/of, i. 15.
and therefore in our imitation of him, we re-afliime
chat imprejfipn of God's Image, which we once loft.
Now Chrift's Life, as it was a Meritorious Righte-
oufnefs , fo ic was an Exemplary Righteoufnefs,
Afatth. ii. 2 <?. Learn of we if or I am meekly John 13.
, For I have given you an Exawpk , that ye jbottld do

I have done, Ephef. 4. 13. the meafuie . of his fta-
ture, Philip. 2. j. the mind of Chrift. .

. It difcovers a great deal of convincing Reafon*
why we fhould conform to this Will of God: i. In
refpeft of the Commands themfelves , it fhews their
Righteoufnefs , Jultice and Perfection , and that in
our conformity to them confifts our Perfection,
z. In refpeCt of God, that commands them : i. It is
he requires it, that is the Author and Lord of thy
Being , and thou canft not chufe , but infinitely owe
what he requires : 2. It is he requires it* that will nor,
cannot be mocked y he is infinitely able to avenge
the rebellion of his Creature : 3. It is he commands it*
that hath been a Bountiful , Merciful God unto thee,
that when thou haft incurred his Curfe , hath provi
ded a Sacrifice to expiate it , when thcu haft difabled
thy felf to obey , provides a Spirit of his own to af-
fift thee 3 that when thou failed , pities, pardons, and
reftores thee, and though he owes it not to thee^re-
wards his own Grace and work in thee with an im
mortal Glory to thee. And what natural ingenuity

Cc * an

Of the Knowledge of God, PART II.

can chufe but ingage to the uttermoft expreflion of
h'S chahkfulnefs to fuch a God by a moft advantageous
Obedience? 3. In reipeft of thy felf, if thou difobeyr
the lofs is thy own-, if thou obey, the benefit is thine;
Deut. 30. i $. For I have fet before thee Life and Good\
and Death and E'vil. And herein among divers others,
is the Excellency of the Word of God 5 as it contains
Precepts of moft fingular Purity, and evidencing
their own Perfection •* fo it inforceth the Obedience
upon Reafons of greater ftrength and more powerful i
Perfwafions, than all the Writings of Men ever did •;]
or could: by annexing Rewards and Punilhments of <i
a higher conftitution , than the divineft Philofophers jle
ever thought of. lit

i. The Spirit of God: Hence this work is attributed -jfy

to the Spirit of God, I Pet. I. i. Through Santtipca. :[|£
tion of the Spirit unto Obedience : and this principally | jjj

thefe three ways : i . In preparing and difpofing the ;;,

Heart: ^. In accompanying and coming in with the \K

Word : 3. In following that Work with a continual i

aiTiftance of direction and ftrength. i

I. As to the fir ft, W*. the Preparation of the Heart •, fa

Since the defacing of the Image of God in the Soul,
our Hearts , like the firft Creation, are without form
and void , and darknefs is upon the face of it, till the
Spirit of God move upon tlie face of thefe Waters,
Gen. 1.2. a Heart filled with evil thoughts, and that
continually, Gen. 6. 'j. :till this Spirit ftrive with it,
Gen. 6. 3. a Heart dammed and blocked up with
Lufts , and Earth , and Diforders , fo that there is no
accefs for Chrift , till the Spirit of God open it , A&s
1 6. 14. an obfiinate, and a hard Heart, an iron finew,
and a brow of brafs, 7/^.48.4. till the Spirit of the
Lord ibften it-, and a Heart full of madnefs, Ecclef. 9. j j
3. till this evil Spirit be chafed away, and the Heart
quieted by this Spirit of God. There oftentimes goes

a fecrec

jCHAp. XXV. a*d of our Selves. 389

ja fecret difpofition and calming of Heart before,
[whereby force external aft of the Providence ofGod>
which is prepared and fitted for that occafion , ftrikes
ieffedually upon the Heart , and works upon it, whe
ther it be an Affliftion, or a Blefling, or a Deliverance,
or a Word of God. Thus when Nathaniel was un
der the Fig tree , Chrift faw him , and prepared his
Heart to entertain the call of Philip John i. 48.

2. The concomitant act of the Spirit of God, efpe-
dally with the Word of God, andfome other extraordinary
ads of his Providence. And herein it hath a double
work : i . Of Strength to drive on this Word : ana
fence it is called the Sword of the Spirit. The Spi
rit of God is that Arm that manageth this Sword,

\Ephef. 6. \7* To the dividing aftt nder of Soul and Spirit, .

Heb. 4. 1 2. When thou ieeft therefore a tumultuous,
disorderly Heart, filled with Pride and obltinacy, yet
brought upon his Knees by a feemingly weak Ad
monition, Reproof, or other paflageof the Word of
God, wonder not at the changes for the powerful
and mighty Arm of the Spirit of God hath (haken
this little dart between the joynts of his harnefs, eveti
into the rnidft of his Soul. What ailed the?, O thou Sea*
that tkou fleddeft ? &C. Tremble thon Earth at the prefetfce
of the Lord, at the prefcv.cc of the God of ftcob, PfaL 1 14,

5. 2, Of Life to go along with it into the Spirit of a

Man, fohn 6. 63. The words that Ifiea^ wto you, thej Are

Spirit, and they are Life. The pafiage between theSenfe
and the Spirit of a Man is of a great diftance, and
full of many turnings: and hence the words of Men,
for the rnoft part die and lofe their efficacy before
they come at the Spirit of a Man-, fometimes chey die
in the Ear, fometimes they get into the Brain, and
die there in a Speculation , fometimes they (hike a
little, bur. yet live not long there, for the words have
no Life in them: But with this Word there goes a

Cc 3* Life,

Of rhe Kjowk&ge of God, PART II.

Life, which goes along with it, even to the utter*
nioft corner of thy Soul , even thy Spirit, and there it
continues alive, I f§hn 3. p. His feed remaineth in hint,

and he cannot fin -. and henceitis, that the Commands
of God , even to us that are dead , are not incongru
ous, when God pleafeth that his Work (hall be
wrought in the Heart , for a Spirit of Life goes along
with the Command, even to the penetralia ammo,.

John 5". ij. The time is that the dead {hall hear the voice
cf the Son of God , and they that hear fhall live. And 3S

thus the Spirit of God carries the Word of God
with Life and Vigour into the choiceft parts of the
Soul 5' fo doth it with all other Difpenfations of Di
vine Providence : If thou haft an outward Blefling
given thee , it will along with the Senfe of thy Blef-
fing carry in the Senfe of the Goodnefs of God , and
reach thee Thankfulnefs and Moderation : If an A£
fli&ion , it will get along into thy Soul with that
AfHiftion , and teach thee to examine thy (elf, and
to 'fearch and try thy ways, and having difcovered
thy fin , it will teach thee Humiliation and Repen
tance $ and if upon thy fearch thpu find thine Inte
grity, yet it will teach thee Humility , Thankfulness,
Conrtentednefs , Dependance upon God : it will with
every Difpenfation of Providence go along with it
into thy Soul, and carry that meflage with it, that
God by this his Difpenfation intends to fend thee.
And thus it is a San&ifying Spirit by way of conco-
fnicance with the Word and Providence.

3. The Spirit of God fandifies the Heart by its
own immediate and Continual djfiflance : It cpnteft$
with thy daily Temptations , that are from without,
and conquers them 5 and with thy hourly Corrupti
ons , that are within thee , and wafts and fubdues
ithem : In the midft of thy Difficulties, it will be thy
Coqnfellor, a fecret voice behind thee, faying, This

is

jC H A P. XXV. and of our Selves. 391

is the way, walk ** *t - In the midft of thy Tempta-
jtions , it will be thy Strength , and a Grace fufficient
for thee : In the midft of thy Troubles, it will be thy
l;Light and thy Comfort : In the midft of thy (Cor
ruptions, it will be thy Cleanfer, a Spirit of burn
ing to confume thofe fwarms of Lufts , that cover
and fill thy Heart : In thy Failings and Falls , it will
be thy Remembrancer , and teach thee to repent and
humble thy felf. This was that Monitor, thatfur-
nifhed Jofifh with an anfwer to a moft importunate
and advantageous Temptation : How (hall I do this

great voickednefs, And fn againft God? Gen. 39. 9. that
furnifhed Job with (ilencing Anfwers to all thofe
temptations to Infolence , Pride, Self-confidence, and
Injuftice, fa 9. i. that after Davids Sin GnoteDavife
Heart, before David's Heart fmote him , and taught
him Confeffion and Sorrow, and to beg a Pardon,
2, Sam. 24. io. Only beware thou negleft not the
| Voice of this Spirit of God : It may be , thy negled:
| may quench it, and thou mayeft never hear that
[Voice more: or at leaft, it will certainly grieve it;
and canft thou think of grieving that Spirit without
a Tear , which is content to defcend into thy impure,
polluted Heart, to make it a Heart fitted for Glory ?
Thy folly is great, and thy ingratitude greater:
When God fpeaks once, and twice, and Man per
ceives him not, Job 33. 14. it fcmetimes falls out that
he never fpeaks to that Man more. Efhraim Is fit

/if on Idols , let him Alone , Hof. 4. 1 7. and that is the
faddeft Condition in the World : but if he do , his
Mercy will be a fevere Mercy, he will fpeak louder,
Job 33. 22. when the ftill Voice is not heard, his Soul
draweth near to the grave , and his Life to the de-
ftroyers. The obfervation of the fecrec Admonition
and Reafoningsof the Spirit of God in the Heart, as it
is an effe&ual means, fo it is a calm and a comfortable

Cc 4 means

392 Of the Knowledge of God, PART II.

means to cleanfe and fandifie thy Heart: and the
ii'.die- it i attended unto, the more it will be conver-
fint with thy Soul for thy Inttrudtion, .Strength, and

Comfort, Prov. 6. 2,?.. Wken thongoeft, it (hall lead tkec,
when -thoH fleepefl, it Jkatl keep theet find when ihoff awake ft ,
'it /hall talk^ with thee.

CHAP. XXVI.

Of the Meaxs of SAnffification* 2. On Matt $ fart*
viz; Faith, Love, Feary Hope.

ON our parr, the Inftruments of our San&ificati-
on, are thofe fupernatural ads or habits of the
Soul , wrought by the finger of God , Faith, Hope,
and Love.

1. Fttith, Acts i ?. 9- God alfo purifying their Hearts
by Faith. And this it doth as it is an Aft receiving into
the Soul the Word of God , and fubicribing to the
Truth and Goodnefs of it -7 receving it not as the
word of Man , but as the Word of the jdl and true
God.

i . It therein Jind.s and believes the great Debt of
Duty that the Creature owes to his Creator. What
can he imjuft for God to require of that Being, which
lie gave and made? As thejGift of a Being is an infi
nite Gift, becaufc it is an infinite Motion, there being
110 greater difpropprtioft imaginable, than between not
being and being -7 fo the engagement of Obedience
and Conformity from that' .Creature , to the Will
and good Pleafure of its Author, is infinite and bound-
lefs by all the Juftice that can be.

2. Faith doth find in that Word a farther ingage-
of Conformity and Objedience^ if a fartlier may

be,

CHAP. XXVI. and of our Selves. 393

be, iq that it finds the immenfe overflowing Love
of God to Man : It is that Love, that did at nrft far-
niAi him with thofe Excellencies of his Natnre, with
that greater excellency, his image and Superfcripti-
pn: It is that Love, that upholds his temporal Be
ing, and bleffeth it 5 It is that love that, when he
was loft, fent a Sacrifice, and a Righteoufnefs for him,
whereby he is not only pardoned from his Guilt
and Curfe, but reftored to Glory and immortality.
And this it doth truly and really believe, and is
thereby convinced that there is a greater obligation,
than that of his Nature, to live conformable to the
Will and Mind of fo unfpeakable a Benefa6T:or.

3. Faith doth find in this Word of God his Mind
and Will, and believes it to be that very Rule, the
conformity whereunto is well pleafing and accepta
ble to God. MlC. 6. 8. find what doth the Lord thy
God require of thee, but to do jttft/y, to love were} ,
find to walk^ humbly with thy God ? It looks Upon every

Admonition, Exhortation, Reprehenfion, and Dire-
dtion, as the very immediate Meffage of God unto
the Soul, and entertains it with the fame awe and
reverence as if it were audibly delivered in Thun
der, and trembles at it : and therefore it receives it
in the power and Life of it, and in the uttermoft com-
pafs and extent of it: it will not take this part as
moft confonant to thy Temper, Condition, Defigns,
Conftitution or Ends, and reject another part where
it croffeth them, becaufe it is equally the Will and
Command of the great God, and fo received.

4. Faith finds in this Word, the Re&itude, Juftice,
and Regularity of the Will of God concerning Man :
they ar.e not only juft as proceeding from him , to
whom his Creature owes an infinite Obedience, as
was the Command to Adam for forbearing the for-
J>iddea Fruit , or .to Abraham to facrifice his Son ,

but

394 Of the Knowledge of God, PART II.

but Faith finds in thefe Commands a natural Juftice,
and Reafpnablenefs, and Perfection, and concludes
with Dtvidy Pfal. 19. That his Statute* art right, and his
Commands pure, fuch as include in themfelves a natu
ral and abfolute Beauty, and fuch as confer upon
the Creature a Perfection , and Happinefs, fuch as
are exactly conformable to thy Nature, were thy Na
ture conformable to it felf : for as the Rule or Law,
that God hath given to every Creature, is that where-!
in confifts its Beauty, Prefervation and Perfection, ac
cording to the degree wherein it is placed, and there
fore every Creature labours according to its own Na-
rure to continue in that Rule,and when it mifTeth it, it
contracts Deformity and Corruption -, fo the Divine
Law or Command of God given to Man is that
wherein confiits his Perfection, as being a Rule moft
exactly conformable to the reafonable Nature of
Man : fin hath deformed and blinded us that we can
not now fee that Perfection and Excellency, that is
in our Conformity to his Will, and hath perverted
and corrupted us, that as we are in this corrupted
condition we cannot defire it $ but when God is
pleafed to anoint our eyes with the Eye-falve of
Faith, and prefents this Glafs, this image of his mind
in his Word unto that Eye 5 Faith again difcerns, and
difcerning cannot chufe but defire that Beauty, Per-
feCtion, and ReCtitude, which is there difcovered in
the Commands of God, and the conformity of the
Soul to the fame.

5. Faith doth find in that Word, and finding it
doth moft affuredly believe the Prefence of the Glo
rious and infinite God in every place, even in the
darkeft and moft remote Corners and Chambers of
the Heart, fearching, weighing, and difcerning the
Spirit, every thought of the Heart, every word of
the Tongue, every aCtion of the Life, and meafuring

them

CHAP. XX V\. a»d of our Selves. 395

them exaftly with the Rule , that he hath given :
and this keeps the Heart in a con tinual awe of the
Prefence of God, purgeth out all Hypocrifie, fets
a continual Watch upon the whole Man , lays a
Bridle upon the very thoughts, and brings them in
to fubjeftion to this Rule -7 becaufe that clear and
pure, and fevere eye of the Great and Infinite God
fearcheth the moft retired thoughts of the Heart,
and obferves what conformity they hold with his
moft Juft and Reafonable Command.

6. Faith finds in this Word of God, and doth more
really and practically believe,that that great God, which
hath given us his Will, and is a witnefs to the Obedi'
ence and Difobedience of it, hath moft certainly an
nexed an everlafting Curfe to the Difobedience of
it, fo it hath moft certainly annexed an everlafting
Glory to the Obedience thereunto, not as the merit of
it i but as the free and bountiful gift of his Goodnefs
and Mercy in JefusChrift : And it finds and believes
the Truth, and Faithfulnefs, and Glory, and Power,
of the Infinite God there engaged for the perfor
mance of it : and therefore it binds the Heart to the
Obedience of this Will of God, and Conformity un
to it •, which is pur Sanftification. Thus the word
mingled with Faith cleanfethand fanftifieth,andper-
fefteth, and purifieth the Heart and Life. And as
thus in Man God ufeth this inftrument on Mans part
to fanftifie his Creature, and make him conforma
ble to himfelf •, fo Secondarily upon this Aft of Faith
upon the Word of God, as its Objeft, the Heart is
likewife cleanfed by Fear, Hope, and Love, by way
of emanation from this Aft of Faith.

Love,Fear,and Hope are thofe feveral Motions or
Affections of the Soul, that arife from the fame
Aft of Faith, only as Faith is diverfified according
to thofe different Objefts apprehended by Faith, or

according

396 Of the Knowledge of God, PART II,

according to the different Notions, Relations or A&i-
ons of the fame Objeft, as for inftance, God appre
hended in his Goodnefs, Love and Bounty, moves
our Love towards him •, as apprehended in his Glory,
Majefty, Power, and Mice, excites Fear * as appre
hended in his Faithfulnefs, Truth, and Promifes, be
gets Hope .- and each of thefe Affe&ions thus dire<3-
ed, do habituate and difppfe the Soul and Life to a
religious frame and Constitution, which is our San-
ttification, as will appear in thefe particulars :

i. The Love of God : this is that true Principle of
all true Obedience $ where it is not, the Obedience is
a dead and unacceptable Obedience 5 for God that
is a Spirit,and will be worfliipped in Spirit and Truth,
will be obeyed likewife in Spirit and Truth , and the
outward Conformity without this is but a dead O-
bedience and Hypocrifie 5 and where it is it will work
a Conformity of the Heart and Life to the mind'of
God, upon which it is pitched, and therefore' it is
called the Firft and Great Commandment, Matth.
22. 5-1. the fulfilling of the Law, becaufe when it is
once wrought in die Heart, whatfoever it can difco-
yer to be agreeable to the Will of him that (lie loves,
it will molt fincerely and intirely obey : John 14.
i j . 24. Jf ye love me keep my Commandments : he that
loveth me r>ot, keepeth mt my Sayings. Now our Love

to God arifeth upon two Grounds : i. From aSenfe
of the Perfection and Beauty, and Purity, and Ex
cellency that is in him : and in this refpeft our Love
to him cannot chufe but move the Heart to defire to
be like unto him, as far forth, as is, or can be com
municable to our Nature and Condition ^ for what
foever I love in another* that is communicable unto
me •, I cannot chufe but defire to be in my felf, i Pet.
2. Be ye holy, for J am holy, and this Love of that Good-
nefs that is in God, doth bring the Heart nearer to

him,

C H A p. XXVI. and of our Selves. 397

him, for Love is a Motion unco Union 5 and as we
come nearer to that Purity of his, it doth in fome
meafure aflimilate< the Soul unto himfelf, becaufe
his Goodnefs and Brightnefs is an aflimilating, adive,
communicative Goodnefs, and from this nearnefs to
him doth grow much of our Hoiinefs here, and all our
Happinefs hereafter, i John 3.1. we Jhdlbt like him,

for fve JhalL fee him. as he is, 2 Cor. 3. 1 8. But rye with
open Face beholding AS in a Glafs, the Glory of the Lord,
fire changed into the Jame Image, from Glory to Glory. Our

Love to God works in the Soul adefire of Union
with him, and likenefs to him which is a kind of
Union : and that approximation to him doth derive
from him an impreflion of his own Nature, and like
nefs unto him.

^. The ground of our Love to God is the Senie
of that Love, that he hath (lie wen to us, i John. 4. 1 9.

We love him becattfe he loved us fir ft, and this IS a Love

of Gratitude, or Thankfulnels arifing from the full
Senfe of the undefervedand wonderful Love of God,
to his unworthy Creature revealed and difpenfed in
Jefus drift : and this cannot chufe but put the Soul
into fuch kind of thoughts and purpofes as thefe:
' O Lord, at firft, I received my Being from thee 5
c and when I had forfeited my Being and my Bleffed-
c nefs to thee, thou waft patient towards me, and didft
' not take that forfeiture, which thou juftly mighteft :
' thou waft merciful to me, and didft pitty and for-
' give mev and when I was in my Blood! thou faidft
4 unto me, Live: thou was bountiful unto, and didft
' not only pardon me, but reftore me to that Bleffed-
' nefs which I unthankfully loft : and thus thou didft
* without my feeking, even when I was Senfelefs,
4 and knew not my own iMifery, when I was obfti-
' nate and would not have it : and this thou didft,
'not by an ordinary means, but thy Love did

1 fend

398 Of the Kjuwkfyt of Ged, PART II.

* fend the Son of thy love to become my Sacrifice
c and my Righteoufnefs 3 and canft thou require any

* thing of me, that can bear any proportion to fo

* great Love? If thou (houldeit call for that Being a-

* gain, which thou haft thus freely given me, I (hould
c but return unco thee, that which is thine own :
c But after all this, what doft thou require of rae
^but to do juftly, and love Mercy, to walk hum-
c bly with my God ? Such a Service wherein con-

* fifts my own Happinefs and Perfection, a confor
mity unto thy Beauty and Purity : If the Service, that

| thou fhouldeft have enjoyned me, had been a Ser-
| vice mingled with my own Difhonour , Shame,

* Mifery, Ruin, thy Love to me had deferved and
commanded this from me \ how much more when

c all thou requireft from my Leprous Soul is but,
' Wafli and be clean ? I will blefs thy Name for that
c Love, which thou fheweft to me in my Redemp-

* tion from fo great a Death 5 and I will blefs thy
< Name, that thou art pleafed to injoyn thy Crea-
'ture fuch a Service, wherein confifts his Beauty
'and Perfe&ion, a reafonable Service 5 • and that
e tliou art pleafed to accept that, as a Tribute unto
c thee, which inricheth thy Creature by paying it,
'even our Conformity to thy moft Righteous and
c Holy Will : and I will endeavour in the whole
f Courfe of my Life, in the whole frame and tem-
' per of my Soul , to exprefs my Thankfulnefs to
c thee in the watchful , univerfal, diligent, and fin-
c cere Conformity unto that will of thine 3 and blef •

* fed be thy Name that haft given thy poor Crea-
' ture an opportunity of exprefling his Senfe of thy
c Love in fo reafonable a Service.

2. Fear of God likewife cleanfeth the Heart,

Pfal. 19. $>. The fear of God is clean, PrOV. 8. 13.
The fear ef the Lord is to bate evily PrOV. 1 6. 16.

CHAP. XXVI. and of our Selves. 599

By the fear of the Lord Men depart from evil. And this
was fofeph's fence againft Temptations of all kinds.
Gen. 39. 9. How fhall I do this great mckednefs and Jin
againft the Lord : and his higheft fecurity to his Brethren
of keeping his Promife, Gen 42. 18. This do and live,
for Ifear God. Now this fear of God is wrought
upon the precedent Aft of Faith in a cjpuble Re
lation: i. As it prefents God unto the Soul in his
Purity, Majefty, Power, Juftice, and Prefenceeven
in the innermoft and darkeft Chambers of our
Hearts. And this Confederation becomes even -the
exadeft Chriftian always to have about him : for
all the ftrongeft ingagements even upon every Affe
ction are too little,' God knows, to fence and ward
the Soul agaioft the Corruptions within it, and the
Temptations without it. And this Confederation
will moft opportunely befpeak the Soul in this
manner : c Confider what thou art-doing : thou arc

* now going about to purpofe or do that which thy

* Creator forbids thee } and thou art in the Pre-
' fence of that God, before, whom all things are

* naked and manifeft, Heb.^. 13. whofe eyes are
c upon all the ways of Man, and he feeth all his

* goings, ^£32.21. and his eyes are therefore upon
€ his ways, that he may give every Man according
'to his works, Job 32. 18. Confider thou art in
1 his Prefence that is a confuming Fire, and a jealous
'Goci Ztotf.4. 24. A great God, and a mighty and

< terrible, that regardeth not Perfons , nor taketh
c rewards, Dettt. 10. 27. That hath faid that, wh#

' any Man heareth the words] of this Curfe , and fhall

< kiefs himfelf in his Heart, faying, /j fhall have Peacey

* though I -wtlk^ in the immagination of my Heart , the

* Lord will not ffare him , but his jeakyfie fhall fmoak^
c againft [that man ^ £^.29.19, 20. That hath Juftice,

c and Wifdom, and Truth, and Power enough to fulfil

'and

400 Of the Knowledge of God, PART II.

' and execute the moft exquifice, feafonable, and una-
c voidable Vengeance upon any contemner of his
6 Will, and this is the God, whom thou, a Crea-
^ture that art nothing in his hands, art about to
' offend : Consider this , thou that forgetceft God,
c left he tear thee in pieces , and there be none to
4 deliver fhee.

But i. "Fear is a Fruit /of Love, and though we
are not to ncgle<ft the former, yet we muft be fure
to entertain this •, perfect Love cafts out fear, a
fear of puniihment, butjnot a fear of Cm--, a fear of
a Malefactor, not the fear of a Child : And upon
this Coniideration this affedion upon any Tempta
tion thus befpeaks the Soul : c Confider what thou
'art now fetting about : It is that thy Lord, thy
1 Redeemer, forbids thee, he that hath died for thee
c to refcue thee from thy vain Converfadon : how

* unfeemly a return is this,for fo muchLove and Good-

* nefs as thou haft received ? how canft thou come
' in thy Prayers, in thy Hopes, in thy Dependance

* to that God, whom, againft the bonds of ordina-
c ry Gratitude, thou art now offending? how canft
c thou ever expeft, to have the light and favour of
c his Countenance, whom, contrary to all thy en-
c gagements of Duty and Covenant, thou art now
c about to injure ? canft thou profefs thou loveft
'him, whom thou dareft to abufe, to difobey, even
' to his Face ?

3. Hope : th^ Word of God hath promifed in
Chrift Glory , and immortality , and the light of
himfelf , to thofe that are pure in Heart, Matth.
5. 8. This truth contained in thefePromife;, is recei
ved and entertained in the Heart by Faith : and as
the Motion of the Heart towards an abfent, buc
a poffible and expected Good, is Hope 5 fo it is here,
it is the Motion of the Soul arifing upon Faith, as

it

CHAP.. XXVI. dndofwr Selves. 401

it prefents the truth of that Bleflednefs, which we
do not yet, but ihall enjoy : and this Motion of the
Soul purifieth 'the Heart, i John 3. 3. He that kath

this hope, pttrifieth himfelf^ even as he ispxre^znd brings

the Heart and Life to Obedience, Pfal. up. 166.

J have 'hoped in thy Salvation^ and don? thy Command*

ments : Our Jove of God makes our Obedience fin-
cere y OUD: fear of him makes our obedience awful
and reverent^ our hope Jn him makes our obedi
ence chearful, Rom. 15. 1 3^ Patient, Rom. 8. 15-. Con-
ftant, Hek. 3. 6. and Active, Phil. 3. * j.-Preffing on
to the price of the high calling of God in ChrifK
This was that, that made 'JMofa rather chufe Afflir
dions, than the Pleafure of . fin for aSeafon-, for he
hid an eye to .the recompence of reward 3 Bd\ u^
•26* which carried our Redeemer with choice and

Vidtory through the Grcfs and fh&ue, f<>r, the joy
that was fet before liiin, \ Heb.i2.&s Now this af-
fefciorr- thus fixed and afted purifieth the. Heart and
Life upon thefe Confiderations : i. It, prefents. a
.Man^ujch an exp^da;iprlrof an eveiJailiHg blefled
Station, in the Prefence.of the moft hply^God, and
this .works an endeavour 3 of ( a pr.efeac pojnfarmicy
of his.Mind and Life, -.to that -condkfen .which it ex-
j)6fts--cp enjoy everlaftingly hereafter/ No Man can
hope for that which lie defires not for the prefent
to enjoy 5 he that hopes fpi^an eternal Life HI Hqlinefs,
'will thruft hinifelf in'^o as piuch of ic. as he can,
•whilei he lives here, and.^ will cpqfider how ..unbe
coming any fin is of him , who lives in a con-'
:tinue4 hope of enjoying a condition free froiii finJ
2. H )pe doth link the Soul to the thing itjhopes
fori winch is of fo great worth, dory and Ex
pectation, 'that it carries the Soul through all dif
ficulties to the attaining of it *: it make$ that
•which is future in Fruition, prefent ' in apprehen-

D d fion,

402 Of the Kjiowle&ge of God, ? iS i t II,

fion , and thereby mafters all thofe evils of Senfe
that a&ually come in the way : and thus it lifteth
np theS Soul above all the prefent inconveniefides
that may accompany or interrupt her way to Glory.
Thy Greatbr hath chalked thee out a way to walk
in : and it is true, it is a narrow way, and thop art
cloathed with flefh and blood, which cannot inhe
rit the Kingdom of God 5 the way will be grievous
and troublefome unto it, thou mtift deny thy
felf, cut off thy right hand, pluck out thy
right eye •, jjfiou muft learn to unlove, nay to
hate , thofe tnings wherein thy corrupted Nature
moft delights, and take up thy Crofs and follow
thy Saviour : and thy way is not only narrow and
unpleafant to thy Nature, but thou (halt find k,
it may be, ftrawed with Afflictions , with Tempta
tions, with Scorns, with Poverty, Wants, Perfecu-
tions,nay with the lofs of Life it felf, and yet on thou
fouft go, and muft Hot draw back, for then thy
Labour is ill loft. But here is that which will
bear thee up through all the difficulties , though
thou art laden with the burden of thy own Flefb
and Corruptions, and art ready to flip upon every
Temptation, yet thou art not alone, but thy Savi
our ftands by thee to bear thy burden, to take
thee by the hand , to lift thee up from thy falls,
to fupport thee with his Grace , which he hath
proiiiifed (hall be fufficient for thee, to accept thy
endeavours, and to pitty, and pardon, and recover
thy relapfes : Though thou doft loofe, and irreco
verably let go, many Contentments, Pleafures, and
external advantages, yet thou feeft with thee in the
Promife, and before thee in thy hope, that which
will abandantly recompence all thy loffe , even
Pleafures at his right hand for ever : Though thy jour
ney be troubl&bilie, yet it is not long 5 thy home, thy

Fathers

C H A p.. XXVII. and of. our Selves,. 405

Fathers houfe, is in thiile eye, where tho.u mayft
fee thy Saviour preparing a place for thee , and a far
more exceeding and eternal weight of Glory , which
will fweeten thy light Afflictions, which are but for
a moment, i Cor. 4. 17.

CHAP. XX VIL

Of the Extent and Degrees of Sanffification*

3. \TT E come to confider the Extent or Degrees of
VV it, what it is, or fhould and may be in this
Life. We find in the Book of God mention of pei fe6t
Men, and Men of perfect Hearts , Noak,G&\. 6. 9.
jtbraham, Gen. 17. i. fob 1.8. Datnd^ i Kings 9. 4. &
•14.8.^/4,1 Kings 15.14. and yet thofe feveral Men had
their feveral Sins and Faults recorded in the fameBook.
We find Pf*l. 37. 37- a perfect Man, and yetEcdef. 7.
20. not a juft Man that doth good, and hnneth not.
P^///,Ephef. 4. n, 13. tells us of a growing up to a
perfeftMan, to the Meafureof the ftature ofChrift,
and yet the fame Paul, Rom. 7. 14. complains of him-
felf to be carnal, fold under fin. The fame S. fob*,
that i fohx 3. 9. faith, That he that is born of Gdd,
finneth not, tells us, i fobn i. 8. that if roe fay we

have no pn , we deceive our f elves , find the truth is mt in
us , ^ Cor. 13. II. Finally, brethren , be per f eft. We

are therefore to confider wherein this Perfection of
our San6tification confifteth not , and wherein it con-
fifteth.

The Perfection required of us , and which we may
and muft attain , is an Evangelical Perfeftion , which
though it be not perfect , yet is accepted of God in
Chrift :

D d i i. Since-

404 Of the KjtowleAge of God} P £,£ T II.1

. • "• ' '""

i»-$incerity, and Integrity of Heart, f&em. 24. 7.

Thejflzall return tome with their whole heart. The Sari:

-Aificatlon required of us, is not only a San£fificatioii
oFour^external A$ionsV thofe, are fcuJtfhe fruits of
Sandification of the Man ••> for as' any a£fc"is therefore
finfuUbecaufeitis but the production of that fin, which
isfirft in the Heart, fo is any adion therefore holy, be-
caufe it proceeds, from a holy and a fandtified motion
of the Heart , otherwife it is biit Hypocrifie. This
Integrity of Heart was .,AW?'s, David's^ • -dfa's perfe-
dloii': 'it' was Enoch's walking witli God. Vvhen a
Man can with an humble confidence bring his Ser
vice , his Words and Actions in the prefenc$ of God
clearly with fuch a Confellion as this : ' O Lord*
'* I know that my Heart is deceitful above all, .who

* can know it ? and I know that I am an unclean

* thing, and all my righteoufnefles are as filthy rags,

* If*. 64. 6. and my own Heart tells me , that even
4 to my moft exaft obfervance , there be fecret ad-
'herences of fin and defeat 5 ancj how much more
' are they in' thy fight, who feeft through every cranny

* of the Soul? and therefore thou mayeft juftly rejeft
c them : yet, O Lord , thou knoweft that that little

* good that is in them > proceeds from an upright
c Heart, from an unfeigned defire to obey thee •, that
c it is my Hearts defire , and my hearty and daily en-
c deavour to ferve diee better 5 that it is the forrow
e and grief of my Heart, that my returns of obedi-
*ence and conformity unto thee, are fo infinite

* ihort of what I every way owe unto thee 5 I do not
' content my felf with thefe loofe and half perfor-

* mances that I make before thee : and though I fee
c my beft obedience gives me daily occafions of re-

* pentance , yet I will not give over , but what I
' want in my own ftrength, I will beg thy Grace to

* perfect, and thy Mercy to accept a according to

' what

CHAP, XXVII. a »d of opr Stives. 405

' what I have , and to pardon what I want, 2. Cer. S»

* ii. and fince T have prepared my Heart to fcek
the Lord God , the good Lord pardon me, though

* I am not cleanfed according -loathe purification of
' thy San&uary, iCWso. i&

2. An over-matching of the Power of Siri by the
Power of Sartftifying Grace. It:istrue, that io the
beft Condition we can arrive unto in this World,
there is with us a body of Sin and Death, as well as a
Principle of Holinefs and Life, Rom. 7. 24.3 luffing
of the Flefti againft the Spirit, as well as of the Spi*
rit againft the Flefh, Gal. 5. 17. a wreftling agaiaft
Fleih and Blood, actuated by Principalities and
jPowers,£p,fe/: 6. 12. But where God is pleafedto
I begin this work in the Heart, .though it never ar-
I rives to the abolition of fin , yet it ever arifeth to a
I Vid:ory 'over it ,- Rom. 6. 1 5. Sin floall not have aelifcj
i mon over you , btcattfe jon are not mAer the Law , but tm~
\ der Grace. . And now as where^-there is; but one de
gree of heat in any fubjed, more than there is of cold,
though that fubjeft be not perfectly hot, but there
is a mixture of rcold in every atom of it, yet is de
nominated from the .predominate quality :fo this
Man, though he be not exa6tly conformable to die
exa6l Rule of Righteoufnefs , and therefore could not
in the fevere Juftice of God be accepted , but that
rigorous courfe of the Law would lay hold upon him,

Gal. 3. lo. Cur fed be every one that continueth not in all
things , which are written in the book^of the law to do tkew ;

which Book of the Law required a Love of God
with all the Heart , Might, and Soul , and that not
only all that Heart , Might , and Soul , which a Man
How hath 5 but which a Man once had , and by his
own fault hath loft: and therefore that Law, being
\Veak through the Flefli , Rom. 8. ^. that is , meeting
with an impotency in us exa&ly to fulfil it, became

Dd 3 rather

Of the Knowledge of God, TAftJf. 1L

rather a Law of Death, than Life , yet vvhen Chrift
came into the World, and brought with him a perfeft
Righteoufnefs of his own , whereby to juftifie us in
the prefence of God, 1^ did like wife by an Eternal
Covenant of Peace with the Father flipulate For an
acceptation of this knperfeft Righteoufnefs of ours,
which is wrought in us try his Grace and Spirit. So
that , as the Righfteoufnefe of Chrift , the Lord our
Righteoufnefs, which was perfect in Degrees , was
by the acceptation of the Father, made our Juftifica-
rion? fp the Righteoufnefs, wMch is^ begun in u$
here by his Grace, though mingled with our ovyn
defers , is accepted by God with a Prpmife of in-
creafe of our Glory. And the fame Chrift, that hath
fulfilled a perfect Righteoufnefs /or our Juftification,
doph continually by his own Spirit , begin and fup-
port a true, though imperfed Righteoufnefs in us to
pur San&ification , and helps againft, and pardons our
many infirmities and defeds , as he hatn promifed,

far. 3.12. Return, thon back-ft'iding Ifrael, faith the Lord,
and I mil not caufe mine anger to fall upon yott,, Jer. 31. 15?,
Surely after I was tnrned^ I repented : Is Efhraim my dear
fin f. its he apleafant child? forjtnce I fyafy againft himy I
do tarnejkly remember him ftill, I(a. 42. 3. A brulfed reed
jhdl be not breakj andfmoaking flax /hall he not quench,Ih.
40.11. He Jl? all feed his flockjikf a jkefherh he flail gather
ths lambs with his arm , and carry them in his bofom , and
jhall gently lead thof$ that are with yvung ^ Hof. II. 3.
/ taught Ephraim alfo to go, taking them by the arm. Which

feveral expreflions ihew, i. The Original of that
initiate Righteoufiiefs in us, even the Grace of God
IKI Chrift continually by degrees mattering our cor
ruptions, and in fome meafure conforming us unto
him, z. His Tendernefs towards thofe fmall incep
tions of his Grace in us, cheriiliing and encouraging
it : 3. llis Mercy and Geodnefsy accepting of our

fine?-

C H A P. XXVII. dxd of our Selves. 407

Sincerity, and pardoning our weaknefs. And this is
that Evangelical Perfection of our Righteoufnefs and
•San&ification here. And from this Advantage , that
the Grace of God hath over our Perfections, do arife
thefe four Confequents of it : I. Univerfalicy of Obe
dience. ^. Conftancy in it. 3. Growth and increafe
in it. 4. Renewing of our Repentance : all which,
as they are the gifts of God , fo they do naturally
flow from the over-matching of our Corruptions by
Grace , as appears in thefe Particulars -

i. Vmverfality of Obedience : The Heart, wherein
the Grace of God hath over-matched hisfinful Nature,
cannot allow it felf in -any known Sin , or any known
jiegle<3 of any one Command, but hath refpeft to all
God's Commandments. Pfal. 119.6. Whofoever (halt
keep the whole, yet if he offend in one point, he is
guilty of all, Jawe s 2. JQ. The Grace of God and Sin
are univerfally oppofite one to another : and as they are
fo in the abftraft, fo are they in the concrete. Where
Sin hath an advantage in the Soul, it doth oppofe
univerfally the whole Will of God : and where Grace
£s in the Soul , it doth oppofe the whole will of Sin :
2nd therefore where any one Sin or negleft of any
one Command of God is entertained knowingly and
advifedly in the Soul , there the Grace of God hath
lot the upper hand , for the fame Principle, by which
it ad:s, vi*. the Love of God, equally engageth the
5oul to every Duty , and againft every Sin , accord-
ng to the meafure of Knowledge that is comrpimity-
cated to the Soul.

^. Confancy and Perfeverance, The change, that is
^wrought in our Nature3it is true,isnot in the eflenceof
t, but it is the prefence of the Grace of Chrift in
:he Heart, that preferves and upholds the Heart and
Life in Holinefs and Righteoufnefe: If that cquld be
Withdrawn or intermitted, we ihoulcUike the Iron

4 removed

408 Of \ the Knowledge of God, PART IL

removed from the Fire, foon return to our ancient
Nature again : but that great God , whofe prelence
alone, fupports all the things in Heaven and Earth,
in their being and operations, and whofe Gifts and
Callings are without Repentance, hath piomifed to
be with us to the end of the World: He cannot fin,

becaufe his feed ahideth In him, I John 3. 9. It is tlUC,

there may be intermiffions of the-afting of Grace ia
the Heart 5 and there may be falls in the Life, but
to be given over to a courfe of fin without repen
tance, to be brought under the power and dominion
of Sin, as a King or a Ruler , the Honour and Truth
of God is engaged in it, it ihall not be, ^Thef. 3.
3. The Lord is faithful , who /hall ftMjk you, John -i o.
28. Neither {hall any man fluck^ them out of my hand,
Rom. 6. 14. Sin fhall not have dominion wer you ^ for
ye are not under the Law , but under Grace And thefe

Promifes of God cannot make the Heart of any one,
to whom they truly belong , any whit the more care-
lefs or loofe in his watch over himfelf •, for that very
Spirit, whereby thofe Promifes are fealed to us, is
an adive, vigilant, pure Spirit, and puts the Heart
and Life upon thofe Pra&ices that do naturally and
properly conduce to this very Perfeveranc^, w'*.. Af-
fiduity in Duties 3 Humble and Watchful, walking
before God 5 Examination and fearch of the ftate
of our Souls and Lives, Jealoufie over the Treachery
of our own Hearts, and the fnaresthat are within us
and without us, a Guard ypon our Affections and
Senfes -7 a frequent Confideradon of the Will of God,
of his Goodnefs to us in Chrift,' (3f the Price where
with we are bought, of the -Hope whereunto we
are redeemed 5 and all thofe other helps that conduce
to the fettling and ftablifliing of our Hearts and Lives
in a Conformity to the Will of God, and in avoid
ing of all thole things which are contrary thereunto,
i and

C H A p. XXVII. and of our Selves. 409

and confequently , as contraries do , would impair,
corrupt, and deftroy that Life of Grace, which he hath
begun in us. And from hence ariieth

3. An Increafe and Growth in a more exaft Confor
mity to the Will of God, than formerly. This is that,
which is fo often commended unto us by the Spirit of
God, Co/of. 2.7. Rooted and built up in him, Colo£ 4. 1 2.
Compleat in all the will of God, Phil. 1.9. that your lov*
may abound more and wore In knowledge and in all judgment ,
I Cor. i f. 58. abounding in the work^of the Lord, Heb«
13. 21. make you perfect in good works to do his will, Phil. 3.
I $. forgetting what is paft, and reaching forth to the things
that are before, EpheC 4. 13. growing to a perfect man^
2.16. increafe of the body, i Pet. 3. 17. beware left ye
fall from your own fledfaflnefs, but grow in grace, Jude 20.
building up your felves in your mofl holy faith, Prov. 4. 18.
Increasing more and more unto the perfect day^ John i J. 2.
Every, branch that beareth fruit , he purgeth it, that it may
bring forth more fruit. And as this is the Will of
God , fo it is as naturally the effeft of this Life , that
is wrought in the Heart, as it is the eifed: of natural
Life in the Body 5 for it is an aftive and operative
Life. If any quality have got the maftery in a mixt
Body, it doth ever more and more by degrees, wafte
and confume the contrary qualities , and aflimulates
the whole unto it felf. And although , as long as
our Flefh hangs about us, it is impoffible, that a com-
pleat and abfolute conqueft can be wrought of all that
Sin, that is in us 5 bccaufe it is a fpring of Corrup
tion , yet it is wafted , weakned , and decayed. By
this work of Grace, Saul's Houfe waxeth weaker and
weaker. E\&ery habit, though it be moral, or natu
ral only , receiveth an augmentation and degrees by
its continual aftings- And the Grace of God, which
is more operative and adive in the Heart than any
habit can be , for it is accompanied with the imme
diate

Of tfa Knowledge of G#d, PART II.

diate Power and Efficacy of the Pivine Spirit , never
(lands ftill, but like the little Lev.en , that was hid in
the great quantity of Meal, it never gives over till the
whole be leavened,

4. Renewed Repentance : Thy CQmipt Nature is a

Body of Sin and Death , a fpring of Corruption, that
wMl ever caft up mire and dirt : and Grace in thy
Heart is a fprkig of living Waters , that as often as
that corrupts, will be wafliing it again. When thou
haft made the chamber of thy Heart as clean as thou
canft, yet there will be leaks in it , that will let ii)
Corruptions enough, quickly to make it as foul as
ever: Grace by the continual examination of thy felf,
humbling of thy Heart before God , re-newiag thy
Covenant with him , doth not only pump out the
filth, that would poyfon , and drown , and dam th'ee,
but flops the decays and leaks of this thy infirm Vet
(el, When the Grace of God at firft found thee,
thou waft dead in trefpafles and fins 5 and it came in
to thee, and by Repentance did exercife its own a<5t
of Life to quicken thee : And that fame Body of
Death , that did at firft inclofe thee , is ftill about
thee , and takes all opportunities to get its old ma-
fteryofthees and by this means, thou catcheft many
a fall and bruife : but that fame Life , by which thou
liveft, re-ads againft thofe inroads of fin and death,
and doth conquer them, fo that though thy renewed
fins are not thy ruine, yet they ought to be thy
burden 5 though they mu(t not make thee defpair,
yet they cannot chufe but make thqe mourn 3 though
thy Saviour hath born their Guilt, yet it is but equal
thou (houldeft bear thy fliame. When thou hadft
no Life in thee , thou couldeft not feel thy felf dead ;
But now thou haft Life in thee, thou canft not chufe
but be fenlible of thy ficknefs and thy hurts , which
thy own folly have occafioned, and judge

CKA-P. XXVII. andof ottr Selves'.

dernti, and avoid that Folly of thine thatocafioned
ir. Though Aou canft not be rid of thy fiws, that
fight againft thy Life, yet thou -wilt - not ^nte
them with better Entertainment, diaa Bread of
fliftioo , and Water of Affik&QB, Though
canft not expiate for any of them , yet ehou canft
not lodk upon them without indignation, as Traytors
againft thy Life and thy Peace 5 then canft not look
upon thy felf, -without k&thtng and deteftaticm^
thou canft not took nnto Ghrift , without fhame and
confufion, that tme that he teh redeemed from fo
great a Mifery, w,ith-fo great a Price, to fo great a
nearnefs, as to be a member of himfelf, a partaker
of his Spirit , a Co-heir of his Glory , ihould fo un
worthily, fo unthankfully , in his fight, difhonour
his Head , and pollute himfelf. Thou canft not
look upon what is paft , without Repentance , nor
upon what is to come, without a Refolution of
more Vigilance , and keeping a better Guard upoa
thy felf. And yet in the midft -of -all thefe -thy -per
plexed thoughts , thou canft not chufe but admire
and blefs that Mercy of ChrSft , that when thou de-
nieft him, looks back upon thee, as once on Peter,
?nd with that look, fends in a MeiTenger, that makes
thee go by thy felf, and bewail thy Relapfe ;, that
leaves thee not to a courfe in fin, or to a death in fin,
but gives thee a Cordial, which though it puts thee to
pain , preserves thy Life , that though thou , like a
foolifh mifguided Sheep , art ftragling thou know-
eft not whither, yet feeks thee , and finds thee, ancj
reduceth thee •, that though thou canft fo eafily for
get him , yet he doth not forget thee 5 and wheq
all is done , is contented to accept of that Repen
tance and that Sorrow which he himfelf gives thee,
w^lhes away thy Spot by his own Blood , and

looks

412 Of the Knowledge of God, PART II.

looks upon thee with no lefs Tendernefsy and Love,
and Compaffion, and Goodnefs, than if thou hadft
never gone afide. * Ever bleffed be , thy Name,
*O merciful Lord God, that haft redeemed us
'from ever lading Death, and yet when we daily

* endanger our felves, doft refcue us by thy Grace?
c that when we fin , thou art pleafed not to caft
4 us off, but fetcheft us in by Repentances and
£ when we repent, art pleafed not to reject us, nor

* upbraid us with our former Falls ,' but accept us
c to Pardon and Favours and blotteft out our ini-
'quities for thy great Names fake : But let not thy
' Servants return any: more to folly* V

'v« •• i , 7T.

CHAP.

CHAP. XXVIII. and of our Selves. 415

C HAP. XXVIII.

Of the Parts of SanEtifcAtion., and i. In refe
rence to our f elves. Sobriety.

.'. •

TH E fourth thing confiderable, are the Paris of
that Saridtification, which is required of us. SM-
ttification is. the Conformity of the whole Man to the
Will of God concerning Man, concerning his Life
and Convention. And that Will of God r£fped>
eth three objetts; Himfelf, our Neighbour, and our
Selves. And accordingly the Duties which lie upon"us
in reference to thefe three , are fhortly fummed up by

the ApO'ftle, Tit. 2.11,12. The grace of God that bringeth
-falvation, hath appeared to all wen, teaching us, that denying
ttngodlefs and worldly tufts, we fhwld live foberly^ righteoitfly
and godly In this prefent world. We have there the Old

Man, that we are to put off , 'Ungodlinefs and
Worldly Lufts, caft by S. fan into thefe three'Ranks,
the Luits of the Fle(h, the Lufls^of the Eyes, and
Pride of Life, rjohn 2. 16. whereof before. And we
have that New Man, Ephef. 4. 24. diftributed into
two parts, Righteoufnefs and true Holinefsv and here
into three parts; ^.'Sobriety towards our felvcs,
Righteoufnefs towards others, and Godlinefs to\vards
God : the two latter come diftin&ly under the Com
mands of the.firft and fecdnd Table of the Deca
logue, as thofe Commands receive their true and
fpiritual interpretation by Chrift : the former, though
virtually it be therein included * yet it is not exprefly
and diredly :

i . In reference to our f elves, Sobriety. This refers
I either to our Judgment or Eftimation of our felves,

or

Of tt* jKweAge of God, PART II.

or to the motions and inclinations of our fenfuaf
Appetites.

i. Sobriety in our Judgments^ which is nothhig el(e3:
but a juft and tmsEjtimttc of ottrfelves, Rom. iz. 3;

Not to think^ of him/elf more highly than he ought to thinlfj

but to thinly fobertyy &c. Man doth naturally inordinate
ly love himfelf, and that love to himtelf doth mif-
lead and inhance a Man's opinion of himfelf , even by
thpfe things that are meerly extrinfecal to him : he
thinks the better of himfelf by reafon of his Wealth,
though that be a thing diftind from him by Nature,
and eafily by any cafualty fevered from him 5 or by
reafoa of Efteem or Honour, though that is fuchan
acceffion,as depends meerly upon the Will of another 5
for if I withdraw that honour or refpeft, which I give
to a Man , he is no longer honourable to me 5 and
as I may do it , fo may any, and fo may all ^ and then
lie wholly ceafeth to be what he thought he was.
And much more. Men are apt to have a high opini
on of themfelves in refpeft of that, which feems mod
their own , as Strength , Beauty , Elocution , Wit,
Knowledge: and the more intimate the Perfedion is
unto him , that hath it, the harder it is for that Man
to be brought to that due eftimation, that he ihould
have of himfelf: that very Knowledge, which muft
be the ground of bringing him to a right eftimation
of himfelf , is ready to puff him up: and that con
cretion that arifeth from the over-eftimation of a
Man's felf , and from his reflexion upon that over-
eftimation, is Pride: and from this Pride arifethofe
other diftempers of the inward and outward Man s
a proud look, defpifing the weaker or inferiour 3 Ar
rogance, lofty, ana haughty Speech, Dan. 4. 30. // not

this great EabyleH, &C. Pfal. 75. 9. Theyfet their worth
againft Heaven, and their tongue wa/ktth through the earth:

Exod.$.i. wb* is the Lord&c. a placing of a Man s felf

CHAP. XXV III. *ni of our Se foes. 4*5

in God's room , and deifying himfelf 5 implacable-
nefs with any thing that checketh the full Fruition
of his own Glory , though it feems never fo in-
confiderable •, the want of aBowefrom Mordew,
makes H*man fick of anger, and rdifcontent , Eft for
3. 7. 5. 13. and thus Pride is the foundation of Con
tention^ Prw. J3. io. becaufe it cannot endure the
competition of any thing, that may allay the tu
mor, die foundation of envy 3 delight in flattery to
feeci and ftroak that foolifn Humour 5 excefs in
Stateliiiefs, Diftance, Apparel 5 fingularity, and the
like : All v. hich are the Children of this Vanity.
Now as this proceeds much from the miftake of
our Judgment, or the want of theExerdfe of it 5
fo on the other fide, when the judgment coi>-
cerningaMans feff isreftified, it producethaclean
contrary effed in the SouU the Man was mad before,
out of his Wits , and his Carriage and Deportment
wai anfwerable thereunto -, but now by this right
unrferftanding hirrifelf, he is fober, in his right Senfes^
anfd a futabk Deportment rifeth thereupon : he look^
upon his Wealth as a thing that is lent him, depofited
with him only as a Steward, not as an Owner 5 as
that which is uncertain, vanifhing, fubjeft t0 be ea-
fily tranflated from him to another 5 as that which
is external to him, which he may have and be a
Fool, or a Man under aCurfei as that which will
one day inhance Jiis Account , not eafe his Con-
fcience •, as that which he may not, it may be, keep
\vhilft he lives, and is fure to lofe when he dies 5
as that which may be his fnare, his Temptation , can
not be his Felicity 5 as that which though never fo
exceffive, gives no greater aPriviledge, than it gives
his Servant that eats of it, but only the bare Name
of being his own : He looks upon his Eftctm, Re-
pfttation, *xd H^»r, in the World , as that which

meerly

4i 6 Of the Knowledge of God, P A R T II.

meerly depends upon his inferiors Benevolence, which
thy may withdraw when they pleafe 5 as that which
is external alfo to him, may make him an Object
of more Envy, Dangeivand insecurity, thatJnga-
gethto a great deal of vigilance to preferve* it, rand is
often loft without defer t, and yet the Man. is the
fame : He looks- upon his Power <wd> Authority 'as a
thing that is not in himfelf, but meerly in the Con
tribution of the'ftrength of others, or their volun*
tary denying it to themfelves by , a refoludon of
Non-reiiitaace.v/'as that which makes no real Ac-
eeilion to him, but. he -is but what he was before
'he had it, and when he/lofeth/ic, wiU: be what he
was before he^ left it, in all -points, fave .meerly out-
fide and vulgar opinion : -He, Jboks upon hitnfeif utv
der the Beauty i of his external Ornaments, a^aj little
Clay dreil up- in Gallantryrv that,. ttat /may r more
juftly make him proud thatlrhade itj than hto that
wears it 5 that alters not the Soul <ir dta$nsbitojs
under it, nor is become part of it :! he looks- Upon
his Strength or Beauty , or temperature of JBody, as that
which a few yea'rs will lay .Vhr the , \Doft ,ei;iiKi tne
-Worms will mafter-itv iis.thkt which
to conteft with the leaft Di(temper,ekher
without it yand yet the good?that is in
-is but a borrowed good : He look u
Vnderftanding and. Wlfdom, as that which is •J
iliort of what it was,or what- it might be vdie'f
we know being infinitely ihort of what .we-
not, and what we fhould know : then: his mtrtafc of
Knowledge is but an increaie of .his Accounr^afi ag
gravation of thofe fins, which, waukf beiof ileffer
magnitude, had they nor been camrdtted againit-a
greater Light 5 that the moil Aof wnac.lve knovv, and
that makes up the moil of Men- great in their pwn con
ceits, is that which will be utcedy uauieiulafter this

life

CHAP. XXVIII. and of our Selves. 417

life : Of what ufe will tbofe Volumes of Learning
concerning Human Laws, Phyficks, the Mathematicks,
Natural Philofophy, and the Knowledge of the Cori-
temperation of mixt Bodies, be, when die Earth with
the works thereof (hall be burnt up? Political difpen-
fations fhall ceafe, either the things (hall not continue,
and fo the knowledge of them be ufelefs, or the truth
ftiall be more compendioufly and clearly difcovered
to us, and fo the Labour to acquire them unneceffiry :
It looks upon the beft practical Habits, or Aftions it
doth, as things that need an expiation, rather than
deferving a reward •-, it finds in it felf a little fmall
Grain of Gold in them, but fo covered and ftifled
with drofs and filth, that that which is good, is
fcarce worth the accepting : Finally he looks upon
nothing as his own, but the fin of his Nature than
hath ftained and polluted 5 the fin of his Life that
makes him odious in the Pretence of God •, the fin
of his Services, as that which adulterates and fpoyls
them : and whatfoever is ufeful or comfortable in
his ^external Acceffions , whatfoever is beautiful in
his Body or Soul, he looks upon as anothers, not as
his, and blefleth him for it •, carries the glory to him,
takes upon himfelf the (hame and abhorrence of his
own Deformities, and magnifies the patience of his
Creator in fparing him, and his bounty in lending to
him whatfoever of good he finds in himfelf, or a-
ny way belonging to him : And out of this right and
fober judgment concerning himfelf, and the refle&i-
on of the mind thereupon, fpring thofe Vertuesof
Humility, Meeknefs, Gendenefs, Patience, . Modera
tion, Contentednefs, Thankfulnefs, Q_uietnefs, where
by a Man entertains all the Difpeniations of God,
with fuch a frame and Temper of Spirit, as he ex-
pedls : In thy addrefles to God, it will teach thee Low-
linefs and Reverence, remembring thee of thy own

E e Yileaef?,

4i S Of the Knowledge of God, PART II.

Vilenefs, and his Perfe&ion, and that infinite diftance
between thee, a Man, a finful Man , and Him, the
great and glorious God : Gen. 18. 27. Now I have ta
ken ttpon me to fpeal^ unto the Lord, that urn bttt Duft
and Afas : Lttk. 18.13. the Publican ftanding afar
off would not lift up his eyes to Heaven : In the
midft of Bleflings either of this Life or that to come, it
will teach thee Admiration and Thankfulnefs, ^ Sam.

7. J **. What am /, O Lord , and what is my fathers
houfe, that thou haft brought me hitherto ? Pfal. 8. 4.
When I confider the Heavens 5 &C. What Is Man that

thou art mindful of him ? that a finful Man that owes
fo much to God , and performs fo little , ihould
receive fuch Bleflings, fuch Mercies, and fuch Boun
ty ftpm the hand of an injured God.

Irffhe midft of the fevereft dffll&ions it will teach
thee Patience, and Quietnefs of mind, and Ccnten-
tednefs, when the Soul (hall fit down and confider
it felf, and juftifie , yea and magrtifie God in this
very dealing with her : ' O Lord, by that light, that
' thou haft Tent me, I do fee my felf, and therein be-
L hold nothing of my own but Deformity and Rebel-

* lion agaimt thee, unthankfulnels, and vilenefs , and
c now I eat but the Fruit of my own ways,and thou art
c jaft when thou ju Igeil. Nay, thou dealeft not with

* me according to the fevereft Rule of Juftice, thou
c haft puniilied me lefs than mine iniquities deferve :
'Evrag. 13. I have forfeited all uato thee, but
*thou haft not taken all from me: I, have deferved

* that thy whole fury fliould be poured out upon

* me, but thou haft afflicted me in meafure : thou
c haft left me my life,thou haft left me my hope, thou

* haft left me fome Light of thy Countenance, which
•c is better than my Life 5 thou haft left me Liberty

* and Encouragement to pour out my Soul before
' thee , and doft entertain it : if thou hadft depri-

,C H A P. XX VIII. and of our Selves. 4* 9

|* ved me of all this, yet thou hadft not been unjuft 3
'' and in that thou haft left me thefe, or any of thefe>
|c or any other mercy, thou art gracious : Nay, more
jc than all this, I find in that very thing, wherein
r thy hand lyeth heavieft upon me, a mercy, and thac
I* .thou haft afflided me in very faithfulnefs, Pfa/.ny,
7>. in love, Rev. 3. 19. and for my profit and ad
vantage, Het>.i2.io. that I fliould not be condem
ned with the World, i Or. 11. 32. my heart be
gan to grow wanton, to be lingring too much af
ter the World, to be taken up too much with Va
nity, and things that muft perilli to me, and I to
them : I began to grow confident upon my Wit,
my Wealth, my Power $ to grow7 negligent, cold,
and carelefs. in my. Duty to. thee, in my Depent-
dance upon thee, in my Obedience to thee : The
Confolations of God,thePrefence of my Saviour,my
Life by Faith,my hope of Glory began to grow fmall
unto me, ^15.11. And this I plainly fee was the
ftate of my Soul : and therefore Idefire to receive
thefethy Afflidions,notonlyasPunifhments, but as
Medicines, as Meffages, as well of thy care of me,
and thy mercy to me, as of thy Juftice upon me, thac
they may not only be an exercife of my Patience,;
but an Objed of my Thankfulnefs, of my Joyful-
nefs : that they may not only be a conviftion of thy
Deteftation of my fin, but a pledge of thy Love
to my Perfon : I (hall therefore endeavour to bear
thy hand as becomes me writh Patience., becaufe
I deferve them •, with Thankfulnefs, becaufe they
are moderate •, and witb Comfort, becaufe they are
thy Minifters, fent me for my good : and as I (ball
thus learn to entertain them, fo I (hall endeavour
to ufe and improve them to that end thou fendeft
them, to take me off from the World, to bring me
I nearer to thee, that I may live more by Faith than

E e

Senfe,

420 Of the Knowledge of God, PART II.
c Senfe, and to make me more exaft and watchful

c than before, Pfal. 1 1 p. 67. Before I was afflittedj 1
c went aflray + but how have I kept thy word : In the

midrt of thy Glory", Honour, Wealth, Preferment,
Provocations from Men, Injuries and Scorns, it will
.keep thee from (welling, looking big upon thy infe-
riours, or thofe that have Dependance upon theey or
ufe of thee : It will take thee off from Vain-Glory,
Revenge, Envy, Difdain, and fuch like Diftempers 5
all which proceed from a mif-underftanding of a
Mans felf : It will make thee and keep thee meek,
gentle, affable, eafie to beintreated, long-fuffering,
pittifuU all -which are the Fruits of the Spirit
wrought in the heart , by this Sobriety or right
judgment of ourfelves, Gala. 5.22. which our Sa
viour commended to all his Difciples, Matth. 18. i.
by the condition of a little Child, wherein Pride is
not grown up , though it be there in the Seed : for
all thefe Diftempers rife from an opinion of grea
ter worth, merit, or excellence, in a Mans felf, than
.in another, which • a fober Man, that hath aright
judgment of himfelf, finds quite otherwiie. And
from this Sobriety ariijng upon a right judgment
.concerning our felves will arife a Behaviour, Carria- j
ges, and Speech anfvverable : it will be futable to !
our Nature, and the Station, Condition , and pcca-
fion in or about which we are, not arrogant, giddy*
haughty, light, vain 5 but humble, fetled, grave, con-
ftant.

i. Sobriety in reference to our fenfoal Appetite^ |o!i
and tliofe Paffions or Motions which arife in refe
rence to it. As the firft part of Religion conlifts
in the Conformity and Subjedion of our Reafon
to the Will and Truth of God 5 fo the fecond ! ^
part of it confifts in the Conformity of our fenfual [1,1
Appetite to Reafon, thus re&ified : Now the fen
fual

CHAP. XXVIII. and of our Selves. 421

fual Appetice is divided in refpeft of her Objects and
her motion , cowards chem, into the Concupi-tcible,
which is the Motion of the fenfual Nature to thofe
things, which tend to the Prefervation of it felf and
kind by Defire: or the Irafcible, which is the aver-
fion from, or Motion of the fenfual Nature againft
th -.fc things that are prejudicial, or fo apprehended.

The Concufifcibk Appetite is that Motion of Na
ture which tends to its own own Prefervation, or to
the Prefervation of its kind, or thofe things that
are in order to both, viz. Wealth and Power.

The Fir ft of thefe is the defire of Eating and Drink
ing, the Excefs whereof is Luxury.

The Second is the defire of Propagation of the
kind, the Excefs whereof is Luft, or Wantonnefs.

The Third is the defire of thofe Supplies, which .
conduce to the fupplying of both , viz. defire of
Wealth, the excefs whereof is Covetwfafs 3 and
the defire of Power to defend our felves, the Ex
cefs whereof is Ambition : and thefe I likewife place
"n the fenfual Appetite, becaufe they are in order
o the immediate Objects thereof, and we find
them, though not in fo exaft a degree, even in
Beafts.

Concerning thefe fomewhathath formerly paffcd,
:herefore in general touching the two fo;mer w e

ay,

i . That thefe natural inclinations or defires are in
hemfelves good, and fuch as were planted in our
Mature by the holy God , and fuch as are conduci-
)le to good ends, viz. the Prefervation and fupport
of our Nature and Kind ? and the Motions of our
Mature are fuch as proceed from that Commiffion
vhich God gave to the Creature, Gen. i, 28. Be

/>/#/, and. multiply, and replenish the Earth, and Gen.
2. 17. Of eiery tree of the Garden thou w#}ft frte'ji e.:t :

Ee 3 both

Of the KjtowleAge of God, P A R \ II,

both which Commiflions were again renewed and
enlarged, (7^.9.13.

^. That we are not allowed only the ufe of
thofe inclinations of our Nature for Neceflity,
bat alfo for Delight, fo as the Prefcripcions here-
aftermentioned be obferved, Deut. 12. 1 5-. ThoHmtyft*

kill and eat fte/h In all thy Gates whxtfoever thj Sott&
Itifleth after, according to the blefjln^ of the Lord thy God,
Deut. 28. 47. Becaufe thoti fervedft not God with joyful-
Kefs and gladnefs of heart for the abundance of all things,
&C. PrOV. 5-. 1 8. Rejoyc e with the Wife of thy youth.

43» The fin or obliquity that happens in thefe in
clinations of our Nature, or the ufe of them, is when
they become inordinate Affections* w*. out of that
due Order or Pofition that God hath placed them
In us:

1. When either the Motion of thefe Appetites,
or ^the exercife of them, is without a due Subordi
nation to Reafon, which God hath placed in a fu-
jperior Authority in Man above this Appetite : In
bruit Beads, their fenfitive Appetite is their higheft
faculty, and it knows no other Moderator than
that very Appetite that God hath placed in them :
but in Man he hath placed a higher Nature, and
therefore the adings of the fenfitive Appetite with
out this Subordination to this higher Nature, is in
truth in Man .unnatural, and contrary to the Order
and Courfe of |s[ature. This concerns us as we are
Men.

2. When either this Motion, or the Actings of it,
are contrary to the Mind and Will of God : for
this ought to be the 'guide of our Reafon, as that
ought to be the guide' of our Appetite. And this
concerns us as we are Men enlightned with the Know
ledge, and quickned with the Love of God.

Now

JC H A P. XXVIII. and of our Selves. 425

Now for want of thefe, the fins or obliquities thac
I happen in our fenfitive Appetites, are when they are
acted either inconfiderately , immoderately, or un-
jfeafonably.

i. fao*fjer*tft), when in the ufe of the Creatures,
'in reference to thole inclinations of the fenfitive Ap
petite, we confider not the End , for which we have
them , nor ufe them in order to that End $ to eat, be-
caufe we w'll eat, and not becaufe we would be fu-
ftained •, or confider not the Hand from which we
receive them, that we may ufe them thankfally --, nor
the Prefence of Almighty God , who obferves ail our
carriage in the ufe of his Bleffings , that fo we may
wfe them foberly and reverently.

2. Immoderately : There is required of us a double
Moderation in the ufe of this Faculty : i. Modera
tion of our Affedion to the Objed : 2. Moderation
in the ufe of the Objecl: of our Appetite. The want
of the former, robs God of that Affe&ion , or mea
fure of Love, which we owe to him: When any
thing is loved beyond the proportion or meafure due
to it , it muft needs invade the Love a Man ows to
od, and fo places that Objecl: in the place of God
Thus Covetoufoefs becomes Idolatry, Ephef. 5. 5.
.uttony becomes Idolatry •, whofe Qod is their Belly •
For that which hath the maftery of our Love, hath the
command of the whole Man : and if my Love to
he Objects of my fenfual Appetite want that due
libordination to the Love I owe to God , or exceed
hat due proportion that I owe to them $ when any
ervice I owe to God , or any office I owe to Man,
comes in competition with the fatisfaftion of my fen-
"ual Appetite , I (hall negleft the Duty I owe to
od or Man. The want of the latter, is when we
ufe them in fuch a meafure , as is either beyond the
:onvenience of our Nature, or beyond the conve-

Ee 4 niency

424 Of the Knowledge of God, PA

mency of our Condition : the former is .pe-

rance, anddeftroy.s the Body, the latter is Prodiga
lity or Profufenefs , and waftes the Eftate : the dif-
penfation of God's Providence in Externals , ought
to be the meaiure at leaft, beyond which, we
muft not go in the ufe of Meats and Drink. Again,
under this Rule, is prohibited the making Provi-
fion for the Flefh , exciting the Appetite beyond
its natural difpoiition by Meats, Drinks, and Provo
cations.

3. - Vvfeafonably ; This, though it exclude not the
confiderations of the places where, and Perfons with
whom we converfe , yet it principally looks upon
the time of our adion, as that ftands qualified or cir-
cumftantiated. God hath allowed me a comfortable
and liberal ufe of his Creatures , as well for Delight
as Neceflity 5 but ufe not that liberty upon thefe
.. Seafons : i. When God's Providence hath fet a
mark of Sadnefs upon the Seafon, If*. 22. 12. In that
$ay did the Lord of hofts call to weeping and to mourning
<wd behold joy and gladnefs, &C. ^. When either God

by his Word, or Civil or Ecclefiaftical Cpnftitutions
or Cuftoms , or thy own particular Dedication hath
fet apart a time for religious Abftinence or Duty :
.3. \Vhen the ordinary pccafions of thy Profeflion,
Cajling , or temporal Employment , permit it not
without inconvenience to thy felf or others.

In order to our fenfual Appetite , are thofe Affe-
iftions which are carried towards thofe things that are
fubfervient thereunto; and thefe Affedtions we find
in the Bruit Creatures : The Ants, a people mt ftrong,jet
gdtloer tljey their me at In fftmrxer, Pi'OV. 30. 29. And

from the fame proceeds their defire of mattery one
over another. As the former is for Provifion for
their Appetites , fo the latter is for their Protedioa
of Mat Proviiion, or themfelves, in their acquiring

a ufe

CHAP. XXVIII. and of our Selves. 425

a ufe of it: Anfwerable to which in Man are thofe
two Deiires, of Wealth, which we call Covetoufnefs,
and of Power, which we call Ambition. Neither of
rhefe but is converfant about thofe things, which are
ineerly ufeful , either for the Supplies of the fer.aul
Appetite, or protection of thofe Supplies in as* or
our Poffcmy.

Touchng thofe Defires, we (ay, asoftlr: former^
that they die not in themfelves unlawful : for as the
Divine Difpenfations hath appointed our natural Life
to be fupported and defended by thefe external Pro-
vihons} fo he hath difperfed thofe fupplies in the
World , and given us Appetites to them , and ap
pointed means to acquire them : They are his Blef-
fings, and we are commanded to be induftripus in
ferving of the Divine Providence in the acquiring of
thefe things, Deut. 8.l8. It Is he that giveth thee power
to get wealth. Deut. 28. 8, &C. fie fly all command the
llejfing upon thee in thy ftore-hottfes , he [ha.ll make thee plen
teous in goods , the Lord jloalL make thee the head , 4M not

the tail. Prov. 6. 6, the wife Man fendeth the Slug
gard to the Ant-, and it pleafed God oftentimes to
give unto thofe, who were his iincere Servants, a great
meafore both of Wealth and Honour, and a lawful
and fober Induftry to acquire them is not only permit
ted , but commanded and injoyned : He that frovidcth
net for his own hottfe? is worfe than an infidel.

The Errors concerning thefe Affections are as in
the former,

i. Inconpderatenefs in the profecution and ufe of
them : Thefe things are not defirable for themfelves,
but in order to fomething elfe •-, and they are in them
felves more remote from our Nature than the imme
diate Objects of our Senfes, and yet we are not to
deiire them for their own fakes , but in order to that
End 3 for which that Dcfire is put into us , ^«- the

prefer-

426 Of the Knowledge of God, P A R T II.

prefervation of our Beings and Species: but Wealth
and Honour, and the defite of it is therefore put in
to us , in order to thofe immediate Objects of our
Senfe : We are to deiire Meats and drinks, in order to
the prefervation of our Lives: And we are to defire
Wealth and Riches, in order to the fupply of Meat
and Drink : And as we are not in common Reafon
to make Eating the End of our Eating , fo much left
are we to make Wealth and Riches the End of our
being Rich. It is more diftant and remote from the
neceffiry of my Nature to be rich , than to be fed 5
yet both are but inftrumental, though in a different
order, and therefore muft be fo defired and profecuted
And as this confideration is to be in the gaining of
Wealth , fo it muft be in the ufe of it : Solomon tells
us of this Vanity, Ecelef. 6. 2. A Man to whom God
hath given Riches , Wealth , and Honour > fo that
he wanteth nothing of all that his Soul defireth, yet
God giveth him not power to eat thereof : As EC-
clef.$. 8. there was no end of his Labour, neither
was his Eye fatisfied with Riches in his purfuit of
them, fo he makes not that rational ufe of them for
which they were given : he defired to be rich, be-
caufe he would be rich -, and being arrived to his End,
he cannot find in his Heart to employ them to thofe
Ends, fpr which alone they are only valuable. And
ss this inconfideratenefs or the End of them is to be
avoided , fo the want of confideration of the Author
of them, which lliould carry up our Hearts with
Thankfulnefs to the God , who giveth us power to
get Wealth , who putteth^down one , and fetteth up
another , and not to facrifice to our own Nets , or
magnifie our own Defervings or Wifdom, but to
walk humbly , and thankfully, and foberly, as in the
prefence of that God , that hath made us Stewards,
and but Stewards, of thofe Externals, and to em
ploy

CHAP. XXVIII. A»A of our Selves. 427

ploy them in fuch a way as may be mod agreeable
to our Matters Will, moft conducible to our Ma-
fters Honour , and moft becoming our Matters Pre-
fence.

2. immoderation, i. In our Care for them : ^. In our
Love to them 5 3. In pur Confidence in them.

i. In our (are: This proceeds from our Infidelity
and Diftruft of God's AlMiifficience. When we con-
fider not that the DHpenfacion of things convenient
for our Life is in his hands , and that the accommo
dation of them to cur ufe is from the Word or Com-

miifion that he gives them : Man lives not by bread
only , but by every word that proceeds from the mouth of
God : Matth. 4. 4. It is from his hand that thou muft
expeft thy Bread, and thy Clothing, Gen. 28. 20. If

God give me bread to eat^ and raiment to put on : and it is
from his Bleffing and the Commiffion, which he
gives to that Bread and that Raiment, that he gives
thee , to be ufeful for thee , and accommodate to this
Prefervation. And this Solicitoufnefs, Care, and Di
ftruft, our Saviour forbiddeth and convinceth, Mmh.
6. 25. Take no thought for your life } 52. foryeur heaven-"
ly Father knoweth yon have need of thefe things : Thy

Care is but a tormenting Care 5 it is but an unufeful
and unprofitable Care : Thou canft not by thy Care
add to thy own Stature : It is aa impertinent Care,
and a Care that belongs to another : thy heavenly
Father knovveth thou haft need of all thefe things :
lie is thy Father , and therefore is willing to furnifli
thee with what (hall be convenient for thee 5 and he
is thy Heavenly Father , that wants not Power to do
it : he can fupply thee in the ordinary way of his
Providence : and, if there be need, he can doit by the
extraordinary work of his Power : he can command
Water out of a dry Rock , as to the Ifraelites $ or out
of a dry Bone, as to Samftn : he can give thee Bread

from

428 Of the Knowledge of God, PART II.

from Heaven $ he can feed Elijah by a Raven : and
can extend the Widows Barrel of Meal and Cruife of
Oyl, as large as the time and exigence of her Necef-
fity. Save^ thy felf therefore the trouble of an un-
neceflTary Care , but commit thy way unto the Lord :
Ti uft alfo in him , and he fhall bring it to pafs. Thy
Care may rob thy felf of thy quietnefs, and may rob
thy God of iiis due-, but ir is thy Dependance only
upon him , that can with eafe and contentednefs fup-
ply thy wants : Diligence and Induftry in that law
ful Employment , wherein his Providence hath pla
ced thee, is thy Duty, and therefore obferve it:
but Sollicitouftefs and Anxioufnefs is thy Sin, and
therefore avoid it: Learn to obey him in what he
commands, and learn to wait upon him in what he
promifes.

2. In eur Lom : Set not thy Heart upon thy Wealth,
Pfal. 62. 10. nor make it thy Treafure: for if thou
doft, it will be matter of thy Heart 5 for where thy
Treafure is, there will thy Heart be, Matth. 6. 21.
and if thy Heart be full of thy Wealth, there will
be no room for thy God , Matth. 6. 24. *2V cannot

ferve God and Mammon: and, If any A4an love the worldy
the Love of the Father is not in him, I John 2. 1 5-. If the

World have thy Love, it will command thy Service,
and controll whatfoever oppofeth that Command, and
break through all thofe Fences which feem to bridle
or hedge in the purfuit of that World, which thou fo
loveft : Hath God fet apart a time for his own Ser
vice ? thy love of the World will rob him of his own
time, Amos%. f. When fhall the new moon be gsne , that
fve 'may fell corn? and the fabbath,. that we may fet forth
wheat ? and in the day of his faft thou ivt/t exatt all thy

labors, Ifa. y8. 3. Doth he require a portion of
our Goods for his Service ? thou wilt be ready to
rob God of his Portion, Mai. 3. 8. or deceive him

in.

CHAP, XXVIIL and, of our Selves. 429

in it , and facrifice to the Lord a corrupt thing , Af#
lack 1. 14. Haifa W fet apart a peculiar place for his
Worihip ? thou wilt be ready with J&obwnb to fet up
Calves in Dan and Bethel r i Kings ii. z6.>to iecurc
thy felf in the enjoyment of thy temporal Advantage:
Hath he imprinted his own Superscription and Image
upon Man , with a ftrid prohibition of the viola
tion of that Image ? Gen. 9. 6. Yet if thou become
one, that is greedy of Gain, it will prompt thee to
take away the Life of the Owner, that thou mayeft
be hisSuccelfor, Prov. 1. 15?. ^ Job 31. 35?. It will
make thee grind the faces of the Poor , fell them for
a pair of old Shoes, fet Jufticc to fale, fell thy Ma
iler with Judas i for a final! inconfiderable Gain*
And thus the Love of the World is the root of all
evil : for as all the Good in Man , is the Conformity
to the Will of God, fo whatfoever interrupts this
Conformity, muft needs be an original of Evil : and
this is done by the Love of the;World, which makes
a Man rejedfc this Conformity , when it is inconliftent
with that imperious Love of the World.

3. In our Confidence : And this is always a concoml-
tant of our Love to them, and our Care for them : for
the'fe grow out of a miftaken over- valuation of them :
and as that carries on our care for them , and love of
them , fo in the fruition of them upon this miftaken
Eftimate , grows a Confidence in them , PfaL 49. £*

They truft in their wealth , and boafl themfelves in the
multitude of their riches , Prov. 1 8. i i. the rich wans
wealth is his ftrong city , and as an hi %h wall in lots owz

conceit. And this was the ground of the rich Man's
folacing him felf in the Gofpel:. Thou haft enough Uid
up for many years , eat^ drink^ and be merry* And fl'OHl
hence it is likewife, that Covetoufnefs is Idolatry : for
that is in truth thy God , upon which thou moil
trufteft ; if in a time of Profperity thy Confidence is

high,

43 o Of the Knowledge of G#d, P A & T it-
high , and built upon thy Power , or thy ^ Wealth, or
thy carnal Confederacies: and if in the diilipation of
thefe, thy Soul dies within thee, and thy Hope is
like the giving up of the Ghoft, it is plain* the World
is thy God ^ for thy Confidence doth rife and fall,
and live and die with it. Therefore take heed of
laying the weight of thy Confidence upon the World,

Pfal. 6^. Trttft not in oftreffion, &C. Power belonged only
to God. ProV. II. 14. Riches f refit nothing in the day of
wrath. I Tim. 6. 17. Charge them that are rich in this
world, that they be not high minded , nor trttft in uncertain

riches. If God give thee Wealth and Riches , look
upon them as his Blefling , and look upon that good
and ufefulnefs that is in them, as that which comes
not from themfelves, but from the Blefling of God,
and which he can when he pleafe , withdraw from
them -, and then they will be fo far from being a
ground of Confidence, as that they will be thy fnare,
andoccafion of thy mine, and not a foundation of thy
ftrength : Look upon them as things that cannot be
nefit thee in themfelves whiles thou haft them, un-
lefs he makes them inftrumental , and as things which
will not abide with thee, when he calls for thee or

for them- : for Riches make themfelves wings and flee awa}^

Prov. 23. $ . If thou lean upon them, they are a
Reed, and fink under thy Confidence, and a bro
ken Reed that will hurt thee in thy Dependance upon
them : They will difappoint thy Confidence in them,
and thy Confidence in them will pierce thee, fer. ^. 3,

3~he Lord hath rejected thefe thy confidences, and tkoa [halt
not proffer in them.

3. Vnfeafonablenefs : I. In thy Order of feeking of

them : feek them not in the fir ft places but feek firft
that one thing which is neceflary : It is not necefTary
for thee to be rich , but it is neceflary for thee to be
faved. Let that which is of thy greeted Concernment,

be

CHAP. XXVIII. ewA of our Selves. 431

be the fubjeft of thy firft Endeavour , M*tth. 6. 33,

•Svel{ firft the kingdom of God , and the right eottfnefs t hereof \
and all thefe things (ball he added unto yon. Thou haft but

a fliort time here, and upon the improvement of that
little fpan of time, depends thine everlafting condition
of Happinefs or Mifery. And if thou imploy the firft-
fruits of thy Life in the gain of this World , which
will certainly die with thee, if not before thee, who
can tell, if thou (halt have time enough left for the
great Bufinefs of thy Soul ? or if thou haft , who can
tell, whether that deceitful World , which hath rob
bed thee of that time , which was due to anothers
Bufinefs , may not with much more eafe harden thy
Heart , and take up the whole time of thy Life,
though thou ihouldeft live many ages ? But if thou
devote the firft and choiceft of thy endeavours to thy

£*eat Concernment , grant that the refidue of thy
ife be not fufficient for thy Provifions for thy felf,
or thy Pofterity in this World , thy exchange is hap
py , thou haft fecured an everlafting weight of Giory,
a Kingdom immortal and undefiled , that fadeth not
away , in that time wherein perhaps thou mighteft*
or it may be thou mighteft not , have gotten fomc
final!' temporal Provifion , which by this time thou
art ready to leave, and thy immortal Soul left in an
anxious, unfatisfied , unfafe Condition. But this is
not alU though the gain of Eternity would infinitely
over-weigh the lofs of thole Temporals, which it may
be in this time, thou mighteft have gotten -, yet thou
muft kno\y,thou ferveft fuch a Matter, that whilft thou
obeyeft him in feeking thy chiefeft good in the chief-
eft place, will not only give thee that Eternity winch
thou thus feekeft, but will add unto thee the things of
this Life, which yet thoa negledeft : And whiles lie
gives thee that great and everlafting Treafure, which
he commands thee to feek, will not deprive thee of

die

4? 2 Of the Kjtowledgc of God) PART If.
the Conveniences of this World, though thou

feekeft them not; All thefe things fhdl be added unto

you. And here learn a compendious and fafe way
of getting the external Conveniences of the World 3
if thou labour firft to be rich, thou mayeft lofe
thy labour, and mifs of being what thou laboureft
to be 5 but thou art fure, or, at leaft, likely to miis
of being happy : but if thou firft endeavour after
Peace with God in Chrift , thou art fure to attain
Bleflednefs hereafter , and malt not want a conveni
ent Competency here.

2. As in the Order , fo in the Seafons or Times of
feeking after Wealth, when a Man ihall encroach
upon thofe times, which either by the Command or
Difpeniation of God, or thy own voluntary Confe*

fecrations , are dedicated to the fervice of God, or of his

Neighbour. It were but equal , if he that is the Lord
of our Times and of our Lives, ihould require all our
Time in his own immediate Service : but when he
allows us unto our own occafions , the greateft part
of our time , wherein we may do all that we have to
do , £nd requires a final 1 portion of our time for his
immediate fervice, and that alfo for our own ever-
lafting advantage , it is the higheft facriledge to God,
and injury to pur felves, to fteal that from him, which,
while we do it , we rob our felvcs. I thank God, I
ever found , that in the ftridteft obfervation of the
times of his Worfhip, I ever met with the beft Advan
tage to my worldly Occafions , and that when ever
my worldly Occafions incroached upon thofe times,
I ever met with difappointment , though in things of
the moft hopeful and probable fuccefs : And ever let it
be fo with me : It hath been, and ever ihall be to me, a
Conviction beyond all Argument and Demonftration
whatioever, That God experts the obfervation of his
Times, and ,thac whilft I find my felf thus dealt with,

God

C H A P. XXVIII. and of our Sefou. 43 5

God hath not given over his care of me. It Won i
Be a fid prefage unto me , of the fevere anger of my
faker , if my inadvertence fhould caft me upon a
temporal Undertaking upon his Day, and that ic
fhould proipef. The End of Wealth, is to fupply
the Exigence of our Nature in Food snd Raiment :
and when God did in an extraordinary way fupp-v
the latter, without the afliftance of the former, ro :he
Israelites by Manna, the feventh Day was without
Manna ^ and the fixth Day fupplied that defedl with
a double proportion, Exsd. 16. 29. And I (hall ne
ver doubt , but the fame Providence will in the fix
days of the Week, improve my Endeavours, one in
feven , though I reft upon a ieventh day from my

Own OccafionS'? for, The earth is the Lords , and ths

fulnefs thereof, and it is he that gives power to gee

Wealth, If a. 58. 13. If thofi turn thy foot from the fab-
batb , from doing thy pleafurc upon my holy da} , and call
the fabbath a delight , the holy of the Lord , honourable,
and /halt honour him , net doing thine own ways , nor find
ing thine own pleafere , nor fpeak^ng thine own words , theft
/halt thoff delight thy felf in the Lord , and I will cattfe
thee to ride upon the high faces of the earth , and feed thec
with the heritage of ^acob thy father , for the inouth of the

Lord hath fpoken it. * Bleffed Lord, that requires but
c a portion of our time , and that alfo for our own

* advantage-, and whilft thou thereby doft improve
' our everlafting Bleflednefs , thou doft not deny our
'temporal Benefit, but doft make even that pot-

* tion of time that we fpend in thy fervice , an irti-
' provement of the reft of our time for our temporal
c Advantage.

And what we fay concerning that portion of oar
time , which we fequefter to God from our out
ward Occafions , the (ame we may fay concerning

F f

4 1 4 Of< *fa Knowledge of God, PART IL

that fort loft of our Wealth or Eft ate , which roe give either
to his fervlcc^ or .by his command: When thou deny eft

either, thou mayeft look for much, and it may
come to little : when thou bringeft it hems , lie will
blow upon ityUaggal 1. 9. That which is detained from
works of Piety or Charity, < will eat holes in thy Bag,
and let out it felf and the reft 5 which had it been
daily beftowed, it would have preferved the reft,
and returned with increase ,. Malachl 3. 10. Bring all

the tithes into the flore-houfe^ that there may be meat In my
houfc , And prove me now herewith^ faith the Lord of hofts 5
if I -will not' open unto you the windows of heaven , and
four out a blefjing , that there fhall not be room enough to
receive it, PrOV. a 8. 27. He that glveth to the poor , (hall
mt lac^ PrOV. 19. 17. He that hath fitj on ths poor,
lendeth unto the Lord , and that which he hath gmtn^ will
he pay him again. TllOU OWeft all tllOU haft to thy

Maker, and if thou (liouldeft give him all thoq haft,
thou giveft him but his own, i Chron.*?. 14. He
calls to thee but for a part of what he hath lent thee,
and yet he is pleafed fo far to accept thy chearful
obedience herein , that he is pleafed to become thy
debtor, even for that winch thou oweft him : Thi;
is thy honour, and this will be thy profit: thou (halt
receive thy Loan with advantage: lean fafely, and
without vanity fay , I have hitherto found this Truth
esa&ly fulfilled: In thqfe Weeks and Years where
in I have thus fowed fparingly , I have even in Tem
porals, reaped fparingly: and I ever found, when
my- hand was moft liberal, I never loft by it, but
found a return an hundred fold more than my ex-
pence: And the Bread "tfiat I have thus caft upon
the Waters , I found it within a few days. God
forbid , that I fhouid look upon it as the merit of
rny,,Chanty, for it was his own? or that I (hould

be

HAP. XXIX. and of our Selves. 4 ] j

be therefore charitable, becaufe I expefied a tem
poral Reward 5 for I have therein but done my
duty , and am therein an unprofitable Servant : Buc
I blefs God, that hath made good this Truth of his,
even to my fenfible and frequent Experience.

"" — —

CHAP. XXIX.

Of SttntfificAtion in reference to our Neighbour ^
viz. Right eoufnefs, the Habit and, Rule of it.

^. *Tp H E fecond general, wherein our San&ifica-

A tion confifts , is Righteoufnefs , viz. thac juff
:em£erature of Mind , and confequently of our Con-
verfation that refpedeth other Men: Herein we will
confider, i. The Habit it felf, or habitual Righte-
oufnefs. 2. The Rule of it. 3. The Parts of it.

i. The Habit it felf: it is a frame and temper of
Mind arifing from the Love of God , to give every
Man his due, according to the Will of God. The
great Duty that the Creature owes to his Creator, is

Love : Thott fhdt love the Lord with all thy H*&i : and

this as hath been (hewn , is the firft and great Com
mandment , and the firft and moft natural Duty and
Bond that can be : the Conference of this Love , is
the doing all the good we can unto him , and for
him, from whom we receive our Being : now all
the good we can do him , is hut to pleafe him , to
be conformable to his 'Will 5 for it is irhpoflible,
that any thing can contribute any thing to him, that is
infinitely full : all the good We can do him therefore,
and all the e&preffions of our Love, confifts in this,

F f 2 -W*,.

Of the l&owleAge &f God, PART IL

A free fubjedion and obedience to his Will.
And becaufe we find thisRighteoufnefs, and Juftice,
and Love td our Neighbour, is commanded by him
and is evidenced to his Will , both by that natura
inclination that he hath put in us , by the difpenfa
lion of his Providence , whereby he makes every
Man ufeful and beneficial to another in this way of
mutual Juftice, and by his written Word, whereby
he exprefly requires it $ this Cardinal and fundamen
tal motion of the Soul, w*. the Love of God , docii
prefently conclude^, that fince that great God to
whom I owe my felf , and all my Love , and all my
Obedience', requires this duty at my hands , though
I could fee no reafon for it, I would prefently fub-
ijiic unto much more, when there is fo much reafon
for it , as indeed God doth not require my Obedi
ence in any thing, but if it be well coniidei cOi, is
mod admirably confonant co found Reafon , and to

tidy OWn advantage*, Dent. 4. 6. Keep therefore, and do,
them , fsr this is your wifdom and your under ft anding In

the fight of the nations : to that the foundation of ha-
bitual Righteoufiiefs is Love to God 3 the Confe-
quence of that Love to God is a rational , univerfal,
and voluntary Obedience to his Will and Com
mand 5 the Command of God , next to Love to
himlelf , is to love our Neighbours ? the expreffion
of that Love is in aits of Righteoufnefs and Juftice
to them : hence it is called the fecond great Com
mandment , the great Injunction that Chrift gave to
his followers, the fulfilling of the whole Law.

2 The Rule of Righteoufiiefs : In our original Con
dition , God gave unto Man a Rule of Righteouf-
nefs by the immediate imprefljon^and revelation of
his own Mind unto him , and inclination to fubmit
unto it. And this , although it was much defaced,

yet

^9

'i

I

CHAP. XXIX. a»d of our Selves. 437

yet was not wholly taken away by his Fall. So
much was by the Divine Providence conveyed from
Man to Man as left the Offender without excute.
But as the River ran farther from the Fountain , fo
k became more foul and polluted, the fins of Men
contefting with , and corrupting by degrees that tra
dhional Righteoufnefs, which was derived from Man
to Man : But the merciful God was pleafed , as the
fins and corruptions of Mankind did make breaches
into this Rule of Righteoufnefs, and coirupted the
manners of Men 5 fo he was pleafed in the ways of his
Providence, to repair it in fome meafure in all Ages,
raifing up Prophets and Preachers of Righteoufnefs, as
Noah was to the old World, exciting, and by his power
ful and wile Spirit, enabling Men to make Laws and
Conftitutions in States and Kingdoms , which though
they were not of his own immediate dictating , yet
he attributes too little to the Wifdom and Provi
dence of God , that doth attribute the inventing and
compofing of thofe ufeful and righteous Laws, even
among the Heathen, to the meer Wifdom and dif
covery of Men -7 when he himfelf leads us up unto
himfelf , even in the low Rrojeftions of the Plow
man, I fa. 38. 26. For his God doth inftrttft him to difcre-
tlon^ and doth teach him. It is true, that there is a kind
of natural Confonancy of the Rules of Juftice and
Righteoufnefs to the well being of Men, and Socie
ties of Men, as is molt evident, both where that Ju-
ftice is, and where ic is not, and by the obfeivation
of the now aged World, and of the fuccefs and mo
tions of Mankind , much may be colle<51ed both of
the Neceflity of Righteoufnefs . and of the Parts
and Particulars wherein it confifts : But God yet
more careful of his Creature, hath not left us to
our own Collections, wherein the varieties ofMan-

F f 3 ners,

Of the Knowledge of God, PART. II.

ners ,- the growth of Sin and Corruptions , and our
own Blindnefs may deceive us, or peipkx us,, but
hath given us a written Rule of Righteoufnets , the
Word of the Old and New Teltaments. He hath
fhewed tkee , O man , what is good 5 Micah 6. 8. Dettte-
ronom. 30. 14. .The word is 'very mgh tkee, in thy
mouth , and in thy heart , that thou mayeft do it : Now

the word of GW is confiderable as a Rule of Righte-
oufnefs,

1. Abfolutely , and in it felf : and therein it is
confiderable, how the Law Moral, Ceremonial,
and Judicial alone , or joyned with the Expositions
and Counfels of the Gofpel , are a Rule of Righte-
bufnefs.

2. Relatively : and thus the Word of God fends
us to two other, but fubordinate Rules :

1. SittH&licn to Humane Laws : Be obedient to ever}
"Ordinance of Man for Conscience fake, I. Pet. 2. 13.

2. Covfclcxce \\\ that great Rule, Wkatfoever ye would
thfit wenfioeM do unto you^ that do you untQ them.

i . The firfl Cpniideration : the Scripture , as it is
the Rule of all Divine Truth , fo it is a perfe6t Rule
of Righteoufnefs , both towards God and Man,

iThn 3. 1 6. All Scripture is given by infyiration of
Cod 3 and is profitable for doctrine 5 for reproof y for corre~
ft ion , for in ftr lift ion in Right eon faefs , that the man of
(jod 7M«iy be per feel: 5 throughly furmfhed to every good

jwr^. There wants nothing in the Rule to acquire
i^erledlion, though by reafon of the defedl in the
fubjeft, it cannot be attained.

i. The Law of God is a Rule of Righteouf
nefs , t>/«. the Moral Law. It is true , in thefe two
Confiderations , the Law is not binding to the
3 nor fince the coming of Chrift , to the

I. It

CHAP. XXIX. and of our Stives. 459

i. It is not binding to the Gentiles as a Covenant «
for fo it was in a particular manner given to the
few , and not to the Gentiles. The External Co-
I venant on the Peoples part , was an Obedience to
the whole Law, given by Mofes $ the Covenant on
God's part , was to be their God , and blefs them.
And this , as it was never a Covenant between
God and other Nations , till incorporated into that
Society , fo alfo as a Covenant , it was abrogated
by Chrift , who came to make a New Covenant
between God and Man 5 Nw^ not in the purpofe
of God , for it was his purpofe from all Eternity $
nor yet in the Subftance and Efficacy of it, for the
whole Frame of the Law , and of all thofe Cere
monies , were in order to Chrift , and the Obedi
ence to them , received their acception in him 5 but
New in the manner of the exhibition , the Subftance
it felf was unvailed, w*. Chrift, the manner of
partaking of his Benefit, more clearly difcover-
ed, vf*,. Faith: fo- then the fubftantial Covenant
with the Jews under the Law , and fince the coming
of Chrift, is one and the fame, Chrift Jefuss the
manner of the exhibition or external manifeftatipn
thereof under the Law, was as a Covenant of
Works , which is fince rather expired , than abo-
liflied, for the prefixed time, which God in his
Wifdom and Providence had pre-determined , expi
red by the promulgation of that fabftantial Sacrifice,
Chrift Jefus.

2. The Moral Law, as it was promulged and given
to that People , doth not bind farther than any o-
ther part of the Judicial or Ceremonial Law : and
therefore extends not farther than the Jemfh Com
monwealth : But as that Law fo promulged , did in
clude that Natural Re&kude , which was once given

F f 4 unto

44$ Of the S&owledge of God, PART II,
unto all Mankind, fo it binds us, and is a Rule of
jUghteoufnefs to us: and though thatenading of it
among the fas , is not the formal caufe of its Ob
ligation upon us Gentiles -, yet it doth ferve as a pro
mulgation or manifeftation of it , and leaves even
that part of the Gentiles , unto whom it came , more
unexcufable in its difobedience , becaufe by a Re
velation from Heaven > and by the Difpenfation of
his Providence , it is moft clearly manifefted unto
them.

So then queftionlefs , the Moral Law , though gi
ven to the fas, is a Rule of Righteoufnefs to al],
becaufe it contains thofe Precepts, thac are naturally
and intrinfecally Good, and Right, and Juftforall
Men to obferve. And though Chrift came to take
it away, as a Covenant of Works , and confequent-
ly, the condemning power of it, which was the
Enmity, Ephef. 2. 17. yet he came not to take it
away , as a Rule pf Rightecufnefs : Thus Heaven
and Earth (hall firft p?(s away , before one jot , or
tittle of the Law {hall pafs away, 'M*ttb. 5. 18.
And we fee plainly that the Saviour of the World,
his Prefcriptions of Holinefs , doth not only rein
force the Law, but fuperadds a more fpiritual, pure,
and high Obfervation , than the Letter it felf in-
joyns, Mttth. j. He came to abolilh the Ceremo
nies of the Law , not as things unholy in their In-
ilitution , but as ufelefs , becaufe the Subftance was
-tome: He came to take away the Curfe of th<?
JLaw from fuch as believe , by fatisfying for it 5 and
the Condemning Power of the Law , in cafe of de
fault of an exaft Obedience by fulfilling it for us :
But lie took it not away , as a Rule to guide us , 'for
thus the Apoftle witneflfeth to it. Ram.?. 12. that
k is Holy, Juft, and Good j and difobedience to it,

is

CHAP. XXIX. and of our Selves. 441

is a mortal fin in it felf , though by the Satisfaction
pfChrift, it is become not ueadly to them: Every
Si*; we commit agaiaft this Righteous Rule, even
aicer our Converiion^ requires the Blood of tfte
Son of God to wafti it away, ocherwife it were
deadly. We have a double Obligation to the Mo
ral taw, as a Rule of our Obedience, i. As ic
is a Rule of natural Juftice : 2. As it is inforced ,
and as it were re-ena&ed by the Command of our
Saviour.

Now as touching fa Ceremonial Law, though in
particular , and the matter of it, it be fo far from a
Rule of Righteoufnefs to us , that it were an ad of
higheft injury to our Saviour , to pra&ife it , yet
there wants not an uie of it, efpecially amongft others
in thefe particulars: i. That an exaft precife Obedi
ence is required where God commands , though we
fee not, it maybe, the particular Reafon : the very
Snuffers, and Coverings, and Times, and all other
Circumftances muft be exaftly obferved. When
God commands, there is no disputing of, or varying
from his Injunctions : 2. That in all our approaches
to the moft holy God , we muft endeavour to bring
pur Confciences, and Hearts, and Lives as clean as
may be : he is a holy God , and will be fandtified
by all them that draw near to him : And this was
meant by their wafhings , and purifyings , and clean-
'fings in cafes of even natural defilements. 3. That
tie is a God that is pleafed with Order , Decency,
and Comelinefs in his Service , fo as it be agreeable
to his own Word and Will, without Idolatrous Su-
perftitions or Will-worfhip.

And as to the Judicial LAKV , though in the Letter
of it, it was the Law for that People, yet it doth
doth contain aa exemplary Wifdom and Juftice --, fo

that

442 Of the Knowledge of God, PART II.

that thefe Laws, that were not particularly fitted for
that Nation, and the Circumftances of their Condition,
may be Examples and Patterns for the Laws of other
Spates 5 and do include a great deal of natural Juftice
and Righteoufnefs 5 yet the exprefs Text of the Ju
dicial Law, did not ferve in all cafes emergent in that
Common- Wealth , efpecially concerning tranflaticns
of Properties and Intereft. And in thefe the Civil
Magiftrate did determine according^to the Rules of
natural Juftice and Convenience of the Common-
Wealth , and by the extraordinary diredion and affi-
ftance of God, vide Exod. 18. ^6.

And as thus the Laws of the few, contained Rules
and Diredions in Natural Juftice between Man and
Man 3 fo the fared Hiftory , the Directions of the
Prophets , fupply us with farther manifeftation of the
Will of God in the matters of Juftice between Man
and Man : and do enforce them home upon the
Confcience. When we fee that great obfervation
the Almighty God takes of the juft or unjaft Con-
verfation of Men»by his imminent Judgments and Re
wards , which we find in the facred Hiftory , attend
ing either pra<3jce, whereby he owns even Civil
Juftice to be as it were his Creature , and doth Pa
tronize and maintain it: fuch were his Animadver-
fions upon breach of Covenant with the Gibeonitcs,
i Sam. 21. upon Murder and Oppreilion in Ahd,
and in his Houfe, i Kings 21. 19. upon Cruelty and
Ambition in the Pofterity of fehu, Hof. 1.4.^ of Adul
tery and Murder in David , ^ Sam. n. with divers
other inftances of the like kind , do praftically con
vince that Righteoufnefs between Man and Man , is
a thing required, afferted, maintained, and the breach
thereof avenged by the hand of God himfelf, when
the Potency of the Offenders feem to exempt them

from

C H A P. XXIX. jwd of onr Selves. 445

from his inftrumental Vindication , exerdfed by Men
in an ordinary courfe of Juftice.

The Goffel contains a moft excellent Rule of Righ-
teoufiiefs : i. In the Example of ' Chrifl , one of whofe
Ends in afiuming of pur Flefh, was to exhibit him-
feif a Pattern of Holinefs towards God, and Righte-
ouinefs towards Man. And thus the Hiftory of our
Saviour's Life is a Rule of Righteoufnefs in his

Meeknefs, Matth. 1 1. 19. Learn of me , for I am meek^:
in his Humility , Philip. ^. 5-. Let the fame mind be in
you, a* was in Chrifl fefas, &c. in his Patience under
Affliction or Perfection, i Pet. 2. 11,11, 13. Becattfe
Chrifl hath Alfo fuffered for us , leaving us an example 5
who TV hen he was reviled, reviled P4&&& ill Offices of

Love and Charity towards our Bret* ;; en, John 13. 14,
15. For I have given you an example^ that ye jbould do as
J have done : in love and tendernefs towards others,
Ephef. j. 12. Be ye followers of God as dear children^ and
wall( ™ low-, a* Chrifl alfo hath loved us, &C. in Obe
dience to Parents, to Magiftrates , in Liberality,
in Companion, in fweetnefs of Converfation 5 in
a word, we rray in his Life, find not only that ex
ternal Conformity to the Divine Law, that God re
quires of us 5 but alfo a radical , habitual frame of
Mind and Life in all Vertue : fo that we may plainly
fee in the comparing of his Life, with thefe Apofto-
lical Precepts and Directions contained in the Epiftles,
that the former was as it were the Text , and the
latter, but Collections , or Animadverfions upon it,
turning the practice of his Life into Precepts , and
concluding what we ought to be, by obferying what
he was and did. God intending to re-inftamp his
Image upon Man, did fend his Son, the Image of
the inviiible God , as a Seal into the World , to im
print upon his Followers the Image of God , \vhich

confifted

444 jQf the Knowledge of God, PART II.

confifted in Righteoufnefs and true Holinefs. As
in our Conformity to the Life of Chrift, confifts our
Righteoufnefs here 5 fo fhall our Glory be hereafter,
for we know, that when he fhall appear, we (hall be
like him.

^. As thus the Hiftory of Chrift contains a Rule
and Pattern of Righteoufnefs , fo do the Precepts and
Counsels of the Gofpel contain a Rule of Righteouf
nefs , and^ that more excellent than the Law : and
that efpecially in thefe particulars :

1. In that it teacheth and infufeth the true Prin
ciple of all Righteoufnefs , by (hewing us the Love
of God to us, and therewith commanded^ and there
by begetteth Love to God again 5 and in that Love,
and from it ., doth teach and enable us to all the
Duties of Righteoufnefs towards Men 5 it difcover-
eth a greater and higher aft of God's Love to us,
than the Law did , becaufe it difcovers his Gifts of
Chrift unto us , and with, and in him all things : and
it doth more diftin&ly inform us in that Principle of
Righteoufnefs in, and from the Love of God.

2. It difcovers more effectual Motives and Incite
ments unto this and all other duties, in refpedl of our
felves: The Law, having a fhadow of good things
to come, did inforceits Obedience, by Promifesof
Temporal Advantages , and Threatnings of Tempo^
ral PuniihmentS} but the Promifes of the Gofpel and
its Threatnings are of a higher and more operative
nature , w*. Eternal Life and^Eteroal Wrath.

3. It doth improve the Commands and Prohibi
tions of the Law to its proper* yet fpiritual and fub*
lime Sente: for the Commands or Prohibitions of
the Law, feemed to refped mote principally the out
ward Aft * and though in truth it looked farther, for
the Law in fpiritual , yet the extent of it was not fo

clearly

G H A p. XXIX. and of our Stives. 445

dearly evidenced, till our Saviours Divine Comment
upon it, Mattk. 5.

^4. It doth fuperadd many Precepts , not only of
Righteoufncfs towards God , but even of Righte-
oulnefs towards Man , that were not contained 3
or at leaft , not fo explicitly and pofitively as in
the GofiH 1 : fuch are Works of Mercy and Com-
pallion7 Patience in Perfection , Liberality towards
others, loving our Enemies, abftinence from Re
venge, Gentlenefs , Moderation , and right placing
of our Affe&ions , contempt of the World, Humi
lity, and the like. Thefe, though we find them com
mended in the paflages of the Prophets and Pfalmss
yet they are not fo diftinftly delivered , nor fo bind
ing, and peremptorily injoyned, till we come to
the Do&rine ofChrift and his Apoitles, who have
put an equal necefficy upon his Difciples to obferve
thefe , as thofe other Injunctions of the mere Law.
The Pharifees , whole exadl and rigid obedience to
die Commands of the Law , was their ftudy and pra
ctice, yet our Saviour tells his Diiciples, That except
their Righteoufnefs exceed that of the Scribes and Pha
rifees, they can in no wife be his Difciples, nor enter in-
to Heaven, Math. £.20. Now this exceeding of their
Righteoufnefs confifted in this,that is before obferved:
i. In an Obedience to the Commands of the Law in
the fpiritual intention and application of it: 2. In the
practice of thofe Vertues , which came not under the
Letter of the Law, unto which he had before annex
ed his Beatitudes, Poverty of Spirit, Mourning,
Meeknefs, Hungring after Righteoufnefs, Purity,
Peace-making, Patience in Perfecution. And in thefe
four Particulars, efpecially the Rule of Righteoufnefs
contained inxhe Gofpel,! cannot (ay exceeded the Law,
but exceeded the manner or clearnefs of the mani-

feftation

446 Of the Knowledge of God, PAR T II.

feftation of the Law 5 it having Been the method of
Almighty God ever fince the Fall of Man, to make
feveral fteps of tifcoveries of his mmd unto Man , and
the latter, to contain a more eminent degree of Light
than the former: in Abraham and the Patriarchs was
one ftep , in the Law , a fecond , in the coming of
Chrift in the Flefli, a third , and in the fending of the
Holy Ghoft, a fourth : and yet all contained one and
the fame truth, but different degrees of manifeftation.
And as in thefe Particulars, the Rule ofRighteouf-
nefs contained in the New Teftament , was more
clear and excellent than that of the Law, (bin the
fame and other refpe&s, it infinitely outgoes all the
Rules and Dictates of Righteoufriefs contained in the
Philofophers , whofe Rules were Traditions , which
God by his Providence conveyed from Age to Age,
for the ordering and governing of Mankind, and thofe
improved by the Wifdom 7 and fevere and polifhed
Judgments of Men , to whom God had given a great
meafure of Reafon and Truth, to whom he gavefo
much Light, as might leave the World unexcufable in
theirdifobedience, yetreferved fo much from them
as might glorifie his Son to be one that was a Teacher
fent from God, and none taught like him.

! lo

; ,^-v

'
.

H A R

C H A P. XXX. vrd of OM Selves. 447

J;fcb

.h ' '

*

CHAP. XXX.

Of the general Precepts of Righteoufnefs give®
by Chrtft : awd i . Laving our Neighbour as
cur felf.

NOW as in our Duty to wards God, Chrift dotb
not only deliver unto us many (pedal and par
ticular Duties , but alfo delivers iome ihort general
Precepts, which are eafie to be remembred , and do
include our whole Duty to God : As that of Matth.
22. 37. Thon {halt love the Lord tbj God with all thy

hetrt, Sec. fo in the matters of Righteoufnefs and
Juftice towards Men ? he doth not only deliver fome
fpecial and explicite Duties , but hath given us^ fome
general Precepts, from whence a good Confcience
may eafily deduce Conclufions applicable to every
particular Action and Occafion of our Lives in re
ference to others ; Theie are prwripattj two, ?//*,. diac
of Matth. ^^. 39. taken out of Leviticus 15?. 1 8. and
again enforced by the Apoftle, -..Km. 3. 9. Thou -fhalt
love tly neighbour astfo felf: and that other, which is
but a repetition of the former in different w£rds,
Matth. 7. 12. Therefore all things whatfoever ye woxld
that men ftould do. tv joff i do ye even fo to tjjem, for this if

the Law and the Prophets : It is a certain Rule, and eafily
applicable to every A&ion of olir Lives: becaafe if-
a Man will not wilfully blind himfelf , he is able to
judge whether the Aftion he now doth or refolveth,

448 Of the fyowleJgi of God, P A R T II.

be fuch as he would be contented fhould be done to
him, were the Perfons and conditions changed.

And becaufe thefe two great Rules are the beft
and cleared dire&ion of our Consciences, and the
Confcience is not regular , where it is not confor
mable to thefe Rules > we fhall examine them more
particularly.

Then as to the firft 3 Thott /halt love thy Neighbour
as thy felfj wherein we ,muft take thb word Neighbour,
as our Saviour htmfelf expounds it, that it includes
every Perfon, of what Relation, or Condition foever,
though a Perfon is my Enemy , therefore Matth. $.
43. our Saviour confutes that falfe Glofs of the
Jejvifh Mafters, that did eontradiftinguiih a Neigh
bour to an Enemy , and tells us, that an Enemy is to
be the Obje<ft of our Love and Beneficence, Luke 10.
33. a Jew and a Samarltane, between whom there
was not only a kind of civil and national Enmity,
but an Hatred grounded upon difference in Religion,
in fo much , that the ?e»s could not ufe a more bit
ter reproach againft our Saviour, than to fiile him
a Samaritan, John "8. 48. yet thefe were within the
comprehenfion of this Command : So that whatfo-
ever he be , whether knit unto me in any relation,
or not , nay , though extreamly contrary unto me
either in civil Enmity , or in Religion , yet fuch a
Perfon is the fubjed of this Command. This being
premifed, thefe things are evidently confequent upon
this Command :

1. That every Man is bound to love himfelf :

2. That every Man is bound to love another
as he loves himfelf.

i. Concerning

C HAP. XXX. and of our Selves. 449

i. Concerning the former, it is certainly a Duty,
and. if it were not , a Man might eafily elude this
Precept : for if I might hate my felf, the rule and
meafure of my Love to my 'Neighbour were loft ;
therefore a Love to my felf, is implicitly injoyned
in this Precept of our Saviour , as well as in the

Inclination of Nature, Ephef j. 29. No wan ever hated
his ownflefh : but the Errors of Self-love are that which
our Saviour elfewhere fo often reproves :

1. When a Man mifhkes, and efteems that hirfl-
felf, which indeed is not y when a Man takes that
for an Eye , or a Hand , or a Foot , z>/*. parts of
himfelf, .vhich indeed are not, Afatth. 5. 29. When
a Man {hall make the luit of his Eye, as dear as his
Eye 5 and the corruption of his Hand , as dear as his
Hand : to thefe our Saviour commands cruelty to be
{hewn , to be cut off, and pulled out : when a Man
ihall nriftake that old Man that is in him , to be him
felf, which is to be put off and crucified, Ephef. 4.
22. and (hall take thofe to be members of himfelf,
which are members of the old Man , which are not
to be loved, but mortified, Co/of. 3. 5. Sucli is the
diforder and corruption of our Nature , that we
elteem our Sins and Lufts to be part of our Eilencials,
and thereby mifplace our Love upon them , in ftead
of our felves. And this is a Self Love forbidden 5
nay , they are our only Enemies , Enemies chat fighc
againft our Souls.

2. When our Love, though it be partly right
placed, yet it is either beyond the due meafure and
proportion, or doth not take in our whole Selves:
Every one is bound by the Laws of God 'and Na
ture, to love his ownFledU but he that to loveth
his own Flefli, that, he negleds his Soul, he. loves
not his whole felf, and confequenr.ly 3 luch indeed

G g lefs

45° Of the Kjiowlectge of God, PART II.

lefs love for himfelf than he Ihouldhave. Thus he that
lofeth his Life, (hall fave it : That Man that for the ad
vantage of a temporal Life, much lefs for the ad
vantage of fome temporal Profit or Pleafure , {hall
hazard his everlafting Soul, loves himfelf lefs than he
fhould 5 becaufe he prefers the temporary advantage
of his worfe part before the eternal advantage of his
better part.

3. When Love to a Man's felf wants the due
fubordination to our Love to God. The Good that
is in God is infinite, and the Good that we receive
from him, is the higheft Good we are capable of: for
our Being , which is our Capacity to receive any
Good , and all the Comforts , Benefits and Conve
niences that fill up that Capacity, we receive from
him 5 and therefore our Love to him, ought to take
fop the whole Compafs and Capacity of our Soul.

-jThott /halt love the Lord thy Gcd with all thy heart , and
frith all thy Soul , and with Ml thy might , the firft and
great Commandment, Manh. ^^. 37. And as the
Being of the Creature is a dependant Being , fo his
own Love to himfelf, ought to be a fubordinate
Love to him , upon whom it hath his dependance,

Luke ^6. 14. If -any man come to we , and hate not his fa
ther , &C. yea, and his own life, he cannot be my difciple. Yet

iuch is the wonderful'Bounryand Wifdom of the Will
of God, that in Conformity thereunto, a man exactly
conforms to his own Happinefs. Our higheft and
moft univerfal Love to God, is joyned with a true and
exa£t Love to our felves -, for he hath conjoyned the
Happinefs of the Creature with the Duty to himfelf:
•Both which we find, Matth. 16. ^^. wbofiever mil
ilofe his life for -my fake , /hall find it. It may fo happen,

that thy Love to thy Saviour may not confift with
thy external Honour, Wealth, or Peace, nay not

with

C H A p. XXX. and of our Selves, 4 5 1

with the enjoyment of thy own Life; but it fhai! ever
conlift with the life and blelfednefs of thy Soul unco
all Eternity $ and what caii be an e ' .equiva

lent to thy immortal Soai ? Th'js whilft tiiQii haceff
thy Life, when the Love and.Daty, thou oweft to
God, calls for it , thou doft at once peiicrm a double
duty, of Love to God, and Love tcubrfelf.

2. From hence it appears, that in the relation be
tween my Neighbour and my felf , there is a priority
of Love due to my fe'if , to .that Love I owe to rny
Neighbour: for the Love to my felf is p.refuppofed,
and made the Rule of that Love I -'.owe to my
Neighbour : therefore in an equality of Concern
ment to my felf and my Neighbour , I am to prefer
my felf 5 as if this unhappy Neceffity (faould lie upon
me , either to pieferve my own Life , or that my
Neighbour muft lofe his, and that without my fault ^
I may , I muft prefer the laving of my own Life:
But where there is an inequality of Concernment,
there the difficulty is great to difcover the meafure
of my Duty to my Neighbour: de qH\bn*infr&\

3. From hence it is evident , that I am bound to
love my Neighbour. This is evident, and it is that
great Command of the New Teftament, i jokn 4. 20.

4. From hence it is evident , and it is the icope
and fubftance of the Command , that we muft love
our Neighbour as our felves: Now [his word as, im
ports Equality : therefore it- is confiderable, how far
this Equality of Love to our. Neighbour as to our
felves, is to be extended :

i. Our Love to our Neighbour , muTt be of equal
Sincerity and Integrity, with that Love a Man bears
to himfelf : A Man loves himfelf fincerely, he doth
not pretend, or bear a didernbled Love to himfelf,
but itis in good earned:, and with hh Heart : I muft

G g 2 love

452 Of the Knowledge of God, PART II*

love my Neighbour as truly, as I love my felf. This
is an Equality of Nature or Effence.

2. Our Love to our Neighbour, muftbe of the
fame order or method as our Love to our felves : As
we are to prefer our chiefeft Good, before our tem
poral Good-, and the good of our Souls, before that
of our Bodies : fo we ought to hold the fame order
in the Love we fliewto our Neighbour, Levlt. 19.

17. Thou fhalt not hate thy brother in thy heart , but

fhalt reprove him. There is fometimes a merciful
Cruelty to be (hewn to our Brother , pulling him
cut of the Fire , and holds refemblance to the Love
of God to us, that reproves, that he may not ftrike 5
•and ilrikes, that he may not deftroy. And this is an
Equality of Order.

3. But an Equality of Degree is not required, as
it feems , and as is before touched : But though in
an Equality we may prefer our felves, yet when
there is a difproportion , there in many cafes our
Neighbour's Good is to be preferred before our
own :

i . The falvation of our Neighbour's Soul is to be
preferred before the prefervation of our own tem
poral Life : much more ought we to deny our felves
in thofe things , .which are pnely ufeful or plealing
to our Senfe , if the falvation of anpthers Soul is
concerned in it. And this was that which was meant,
I (or. 10. 24. i Cor. 8. 13. Rom. 14. 21. If meat
make my brother offend , / will eat no flefh while the world
ftandeih, left 1 make my brother offend. And as Our

Saviour laid down his natural Life , to redeem our
everlafting Souls from an eternal Death 5 fo hath he
left the fame for aa Example and a Command to us*
John 13. 34. A new command I give unto you, that ye
icve one another , as I have loved yon : He had before i

com- i

CHAP. XXX. md of our Selves. 4 5 3

commanded us , that we fhould love our Neighbour
as our felv£S : and becaufe we might take out that
Leflbri by his Example: Chrift, the Son of God,
who nad all perfection in himfelf, and confequently
did, and muft love himfelf $ yet preferred the falva-
tion of our Souls , before the preservation of his na
tural Life, to be in this ao Example to us, that: if
the exigence of the falvation of my Brother's Soul
could not confift with the prefervation of my own
Life, I am bound to. lay down that Life of mine,
rather than his Soul fhould be loft, i M# 3. itf. Here
by perceive we the love of God, hecauff he 'laid down his
life for us , and we ought to, fay down our 'lives for the
brethren.

^. We are by vertue ;of this Precept, to prefer
the prefervation of our Neighbours temporal Life,
which otheryvife would inevitably happen , before
our own Safety , the hazard whereof, may poffibjy,
but not neceflariiy endanger our own. This, among
other Examples , is evidence^ in- the Example of
Efther^ Efther 4. 1 6. A Decree was palled for the
Maflacrc of the Jews , which would fieceflkriiy have
enfued , if tliere were notra (peedy preyenuon : the
only means to prevent it , was Efthers. Audreis to the
King 5 and fuch an immediate -Addrefs, without an
Invitation, wasprefent Death by .the Law, '.Efoer^
ii. yet Efther refolves in that Exigence , to adven
ture her Life , Efther 4. 16. I will go unto the King,
which is not according lo the Law , and if I peri fa I pe-
rifa So that although the Concernment be equal,
my Neighbour's Life and my own Life , in which
caie, were there not a difproportion of the Dan
ger, I were bound to preferve my own Life, ra
ther than to lofe it , with the_ prefervation of my
Neighbours , yet when the lols of my Neighbours

G g 3

454- Of the Kiwvletlge of God, PA aft. II.

Life :h necclGry \vitHour incurrin'g fome danger of
rny own ,: I ain to trtift the good Providence of
God \vith my own Life*, 'in a dangerous Adven
ture of ir,.n?r.her-tlmn^o .fee my Brother inevitably
pei'iiH - And the Iike^pr6p^fcibfl holds in matters of
a leaver GonefcnSfrtent.''

3. Therefore much raote k follows, that if the
being of my Neighbour eainot confift without the
parting with foiiiewhat-' tliat confifts with my tem
poral well-being, I am to prefer my Neighbour's
being , before my own well-being : Thus I am
bound to lofeitiy Eftatey rather than fee my Neigh
bour lofe his Life, if: my Eftate would preferve
it.. But this is flill intendible only , in cafe of an
ihjuri^us taking away his Life: for if by the due
coin ie of Juffice , my Neighbour's Life be requi
red, I am not 'bound to buy his Pardon with the
ex-pence- pfjny whole Eftate: and fo in eafe my
Neighbour fl)a|4' wilfully caft away his own Life,
in fuch Gafes r fe-fe- is a Latitude of Chriftian
Difcretion left unto me , and I am not then a debtor
10 his'Life.:

4. If my Neighbour's NeceflGty come in compe
tition - with my Convenience only , I am bound
by f!)is Law of Love to -prefer my Neighbour's
Neceffity before my own Convenience. If there
be a poor Man , whofe Exigences are fuch , that
he- hath vvherewith to preferve Life only, but not
to feusfie Nature-, and I have wherewith to fatif-
fie the Exigences of my Nature , with fome Advan
tage-, I am bound out of that to fupply his Ne
ceffity. And though my corrupted Reafon may
object, that my future Condition may ftand in
need of that , which I now part with to anothers
Neceffity , we are in this , to truft the Almighty,

to

C H A p. XXX. and of our Selves. 455

to whom I lend in this my Charity , and though
of his own , yet he is content for his own to be
come my Debtor : And that Man cannot want,,
when God is pleafed to become his Debtor- Be

that giveth to the poor, lendeth to the Lordy and he

Ml repay hlmy Proverbs 19, 17. Yet in the mea-
furing of Supplies for my own Neceflity , I am
to account for all thofe , for whom I am bound
to provide^ for he that provideth not for his
own Family, is worfe than an Infidel, i Tim. 5-.
8. yet herein take heed, that thy Heart deceiva
thee not,

Gg4 CHAR

456 Of the Knowledge of God, PART II,

"•

C H A £. XXXI.

Of the fecond general Precept of Right eoufnefs^
Doing as we' would be done unto.

HE Sec end Precept, Matth. 7. iz. Whatfo-
ezer ye would that men fhould do to you , do ye
wen fo to them 5 for this Is the Law and the Prophets :
This is nothing elfe , but a practical Experiment of
the former j for every Man is prefumed to love
himfelf, and in order and fubfervience to that Love,
to be able to judge, whether any thing that he
doth or fuffers , be anfwerable to his own well-
being , which is the termination of that Love , and
accordingly likes or diflikes it, or wills it to be,
or not to be done. This Precept is refolved into
its Negative , Wkatfoever ye would not that men fhould
do to you , that do not to them. And for the ufe of

both , we are to take them both with thefe Z/-

I. It is understood in an equality or parity of Re-
lajlon , and not otherwife. For an inftance , the
Father may expeft that from a Son , viz. Reve
rence and Obfervanee , which will not be fit for the
Father to give to the Son. The Duties are diverfi-
fied, according to the diverfity of the Relations : The
resolution of the Precept in this cafe, is therefore
this , Whatfoever I would that my Father ihould

expeft

CHAP. XXXI. and of out Selves. 457

expeft from me , that I would that my Son fhould
do to me , e^ e cwverfv. Variations of Circum-
ftances and Relations, diverfifie the Cafe : and there
fore the refolution of this Precept in cafe of diffe
rent Relations, mud be as well with the change of
the Relations , as of che Perfons : and the Queftion
to be asked the Confcience in fuch a cafe is , Were
I in my Neighbour's Condition v and my Neigh
bour in mine , whit I would in fuch a Cafe, ex-
pec from rny Neighbour > that I ought to do
to him,

cum eod. collat.

F I N I S.

:^O 9 - .•":il£

itb nr tq^^fl lifb "id noil
or5 rhi*v Low EB DQ jiucn

Brief Abftraft

O F T H E

\

•i o

A

BRIEF ABST RACT
O F T H E

T

1. ?" | ^ HAT there is One, and but one, moft

Glorious God , Eternal , Incomprehen-
fible, perfectly Happy, Infinite in
Wifdom, Power, and Goodnefs, fil
ling all places, but comprehended in no place, full of
Juftice, Mercy, Truth and Perfection.

2. That this God, though but One in EfTence , is
yet Three in number of his Subfiftence, Father, Son,
and Holy Spirit.

3. That this God in the beginning of time, created
the World, commonly called the Heaven and Earth,
which he ftill governs , by his Power, Wifdom, and
Providence. And this 'he did, i. For the Manifefta-
tion and Glory of his Wifdom, Power, and Goodnefs:

2. For the Communication of his Beneficence, Good
nefs and Bounty to the things which he thus made, ac
cording to their feveral Natures and Capacities.

4. That having finifhed this inferior World, called
the Earth, and furnifhed it with all things necefl'ary
and convenient for the ufe and convenience of the
nobler Creature which he intended , he created the
firft Man Adaw, and the firft Woman Eve, the com
mon

462 A brief Abftratt

won Parents of all Mankind : from whom all the Men
and Women in the World are derived by natural
Propagation.

^ 5. To thefe firft Parents of Mankind, Almighty
God gave fome Endowments or condiment Parts , that
are common to all Mankind , as well as to them :
namely,' i. Terreftrial or Earthly Bodies •> for the
firft Man was made out of the Earth , and the Bodies
of all other Men, though they are derived to them
by ordinary Generation , yet their Bodies are terre-
ftrial or elementary Bodies : 2, Spiritual and Immor
tal Souls, endued not only with the Power of Ve
getation , as Herbs and Trees : nor only ttith' the
Power of Senfe and Perception and Appetite, as the
bruit Beafts : but alfo with the Power of Underftand-
ing and Liberty of Will, whereby he obtains a kind a-
bove all other yifible Creatures befides. And this Soul
thus endued with the Power of Underftanding and
Will, doth not die wTith the Body $ but it is immor
tal and never dies. And this is called a Reafonable
Soul 3 whereby weunderftand, and think, andcon-
fider, and remember, and chufe one thing, and refufe
another 5 whereby we have a Capacity to know Al
mighty God, his Works , his Will, and to obey and
obferve it 5 and to perform all the Actions that be
long to a Reafonable Creature. 3. A Power of Pro
pagation of their Kind, by the mutual conjunction of
Sexes, by vertue of th^t Divine Benediction, given
to Man, as well as to fenfible Creatures : Be fruitful,

multiply ', and replentfh the Earth. By vertue of which
Benediction , all the Families of Mankind that were,
or are, or ihall be upon the face of the Earth, are in
the courfe of ordinary Generation derived from the
firft Parents of Mankind. 4. A Power and Right of
Dominion over the inferiour Creatures, which he
doth exercife , partly by the ordination and appoint-

ment

of the GMJtitn Religion. 463

ment of their Creation, and partly by the advantage
of his underftanding Faculty : and though this Domi
nion be in fome fort weakened ^nd decayed by the
Fall of our firft Parents^ yet it ftill, in a great mea-
fure, continues to the Children of Men.

6. But fome Priviledges our firft Parents had in
their ftate of Innocence, which by their Fall hath
been much impaired and loft, and not derived to their
Potency : i. A ftate of perfect Innocence, free from
ail Sin, and finful contagion. 2. A ftace of Happinefs
and Bleflfednefs, as large as Humane Nature could
be capable of. 3. A ftate of great Integrity and Per-
fedion, as far forth as it was poflible for Humane
Nature to enjoy : as Light and great Knowledge in
his Underftanding, Integrity in his Will, right Order
in his Soul, Righteoufnefs and Hqlinefs. 4. A ftate of
Immortality of Body and Soul in their perfect con-
junction, fo long as he kept his Innocence.

7. The Ends, for which Almighty God created
Man thus , were, firft thofe common Ends , which
moved him to create the World , above mentioned,
namely, his own Glory, and the Communication of
his Goodnefs and Beneficence : but fecondly,thefe feem
to be the fpecial Ends of Man's Creation : i. Thac
he might have a Creature in this lower World , that
might more conveniently, aftively and effectually
give glory unto God : and to that end, he endued him
with Nobler Faculties that might perform this Offices
his Underftanding,whereby he might know his Maker,
and his Will , and his Works , His Will , whereby
he might obey his Will 5 his Affeftipns , whereby he
might love, and fear, and admire him. His Faculty
of Speech, whereby he might glorifie and praife him ->
this is another kind of Glory than the other inferiours
do, or can, bring to their Maker. And to the end
he might thus glorifie his Maker, lie placed him in

the

464 d brief Abftratt

the view and fight of the goodly frame of Heaven
and Earth, and gave him his Law , wherein he fhould
obey and ferve his Creator. 2. That he might be
partaker of as much Happinefs and Bleflednefs as the
Humane Nature could be capable of, while it flood
in conjunction with his Body : and that he fhould,
by a kind of Tranflation into Heaven , enjoy more
Pure , Perfeft , and Everlafting ftace of Bleflednefs
and Glory.

8. When God had thus created Man , he gave
Jiini a Law of Righteoufnefs and Holinefs, and reveal
ed it to him : and for a Probation or Trial of his
Obedience, forbad him the eating of the Fruit of
one Tree in Paradife, under pain of Death.

S>. Our firft Parents rebelled againft that juft and
eafie Law ,- by eating the forbidden Fruit. And al
though they did not prefently die corporally , yet
they by this Dlfohedlence fell into thefe Inconvenien
ces: i- They were prefently under the Sentence of
Everlafting Death, though delivered from it by the
Mefliah,that promifed feed. ^. They loft the eftateof
Immortality of their Bodies, though they loft not the j
ftate of Immortality of their Souls, which were eflen-
fentially Immortal. 3. They loft their Innocence,
their Happy Eftate in Paradife , the clear and fuper-
natural Light of their Underftanding, the Re&itude
of their Wills, the right Order of their Affe&ions :
and their Souls loft much of its Perfection , though
not its eflential Spirituality and Immortality. 4. All
that were after derived from them by ordinary Ge
neration , though they had immortal Souls, yet their
Faculties were imbafed and corrupted, and greatly dif-
ordered, and without the extraordinary Grace of God
preventing and aflifting them , prone to all kind of
evil and fin , and thereby obnoxious to the wrath of
God, and to everlafting Death. And this is the Con
dition

of the Chriftian Religion. 465

dition of all the Pofterity-of Adam by Nature, excepc
Jefus Chrift.

10. God Almighty in his eternal wifdqm and fore*
knowledge of the fall of Man, in his infinite Wifdom
and Goodnefs, furpofed to feud forth his Son , to take die
Humane Nature, and to become a King, a Prieft, and
a Prophet, and alfo a Sacrifice , to expiate the Sins of
Mankind, and to make them again partakers of the
great and effential part of that Happinefs , which the
nrft Man loft by his Fall : and fo to recover unto him-
felf a Creature that might actually glorifie and ferve
him.

1 1. And to make this Purpbfe effeitual to our firft
Parents, and to thofe that fucceeded them before the
coming of Chrift the purpofed Redeemer , Almighty
God was pleafed to ufe two Expedients : i. He gave
out the Promlfe of the Mejfiah, or the Seed of the Wo
man , the feed in whom all Nations (hould be blef-
fed : and the Belief .of this, though darkly revealed,
became an Inftrument or Means to render the promi-
fed Mefliah effectual to them , to partake of the Be
nefits of his Redemption , when it was joyned wicli
the Obedience to the revealed Will of God in Sin
cerity. 2. He gave out^ Precepts directing Men to
their Duty r and to the fincere Endeavour of Obedi
ence t to thofe Precepts, he annexed the Benefit of
Remiflion of Sins and Acceptance of their Perfons
and Duties , through the Mefliah, or Chrift that was
to come.

it. In the fulnefs or appointment of time, namely,
about four thoufand years after the Creation of Man
kind, the Son of God, by a miraculous Conception of
the Virgin Mary , without the conjunction of Man,
*ffnmed the Humane Nature , became Man, lived about
three and thirty years, difcovered the Mind.and Will

Hh of

466 A brief Abftraft

of God, touching Mankind , confirmed his Doctrine
with unqueftiqnable Miracles and Evidences from
Heaven > and lived a mod Holy and Spotlefe Life,
and^then was without caufe crucified by the few, was
buried, the third day he rqfe from the dead, lived
again, according as he promifed, and converted with
his Difciples forty days,then afcended into the glorious
Heavens, where he is in a ftate of Glory and Power*

1 3. And after his Afcenfion , he fent upon his
Apoftles , as he promifed , the Power of the Hofy
Sprit* whereby they did many Miracles in witnefs of
the truth of the Dodlrine and Hiftory of Chrift.

14 The Reafons and Ends, why the Son of God thus

took^ cur Natftre , became Man , and died for us , were
thefe: i. That the Eternal Counfel and Purpofe of
God, for the Recovering and Redemption of Mankind
out of their loft Condition , and all thofe Predictions
and Prophecies touching the fame, might be fulfilled*
and thereby the great God to have the Glory of his
Wifdom,Mercy,Power,and Truth. a.That there might
be a common Remedy for the Recovery of Mankind
to their duty and fubje&ion to Almighty God,thac they
rnight actively glorifie their Creator, according to the
End of their Creation. 3. That there might be a
common Remedy afforded to Mankind , to obtain in
fubftance that Happinefs which they loft in their
firft Parents , and by their own renewed Tranfgreflj-
ons , and a Means provided for the pardon of their
Sins , and faving of their immortal Souls , and yet
without derogation of the Divine Juftice , and the
Honour of his Government.

15. In order to thefe great Ends, the Son of God
was thus fent from Heaven , and Commiflionated as
it were by the Father , principally to do thefe Great
es in this World s firft to tcquaint the World with

the

of the Chriftiw Religion. 467

the whole Will of God concerning Mankind : 2. To
lay down a full and fufficient Sacrifice for the Sins of
the World , by his own Death and Paflion : 3. To
give the World all poffible A f trance both of the
Truth of his Do&rine and the Sufficiency of his Sa-
tisfa&ion by his wonderful Miracles , by his Refurre-
ftion and Afcenfion , and by the Diffufion of the
Gifts of -the Spirit upon his Apoftles and Believers
after his Afcenfion.

1 6. Touching the firft ofthefe , namely, the ma-

nifeftation of the Divine Wlll^ touching Mankind $ this COtl-

tains the Doctrine of the Gofpel, the Meffage fent
from Heaven by the Son of God, touching all things
to be believed , and to be done by the Children of
Men, in order to their Redemption and attaining
of everlafting Happinefs. And this was neceffary,
becaufe the World was full of Darknefs and Igno
rance. And many things that were now neceffiry
for Men to know , were but darkly revealed unto
the former Ages of the World. The Son of God
therefore came to bring Life and Importality to light,
by the Gofpel.

17. The Do&rines of the Gofiel, which Chrift brought

with- him into the World, were principally^chefe :

1. That all Men have Immortal Souis, which
muft live to all Eternity , notvvithfhmding the death
of their Bodies.

2. That there (hould come a Diffbludon of this
prefent World, and at that time there (hall beaRe-
iurre6tion of all that had been dead,and a change of all
that iliould be then living, into an Immortal Mate.

3. That there fliould at that day be a Final
Judgment, where all Men ihould be doomed , fome
to everlafting Life and Happinefs , (bine to everlaft
ing Mifery.

H b 2 4. That

468 'A brief Abftratt

4. That in the find Rule of Divine Juftice , the
Wages of every Sin is everlafting Death and Mifery,
which is fully defcribed in the Gofpel.

5-. That all Mankind is obnoxious to everlafting
Death and Mifery, becaufe all Mankind have fin
ned, and are born in Sin. So that without the i
of Mercy from God , all Mankind are in a loft ~ad
defperate Condition.

6. That yet for all this, Almighty God is willing
that his Creature fliould be reconciled to him , is de~
firous to pardon his Sins, to be at peace wich him,
and everlaftingly to fave him , and to reftore unto
him that everlafting Happinefs that he had loft by his
own fin, and the fin of our firft Parents.

7. But yet that all this fliould be done in fuch a
way as might be confiftent with the Honour of his
Juftice and of his Government , as welt js of his
Mercy and of his Bounty : and therefore that he will
have a Sacrifice and a Price laid down for the Sins
of the World, namely, the precious Life of his
own Son Jefus Chrift, that publiftied (his Dodrine
to the World : And this Sacrifice and Satisfaction
the glorious God would accept in a way of Juftice,
and yet in a way of Mercy, that his Juftice might
be fadsfiedj his Mercy magnified, and his Creature
faved.

8. And that becaufe it would be neither agreeable
to the Honour nor the Wifdom of Almighty God,
that any Man that had the ufe of his Reafon and
Underftanding , fliould have the fruit and benefit of
this Mercy and Sacrifice , without returning to his
Duty to God by true Repentance for what he had
done amifs , and by better Obedience to God : nei
ther was there any fitnefs or fuitablenefs between'
a Pure and Holy God, or that Bleilednefs which

Mankind

of the Chrtftian Religion.

Mankind might expeft with him , and a People that
fhould yet continue defperately finful and impure: and
it was alfo reafonable and fit, that if Mankind vvould
expeft the Reftitutipn to that everlafting Happinefs,
that they loft by their own fip.s,and the fin of their firft
Parents, then they (hould alfo return to their Duty and
Obedience to God, and perform in fome meafure,
that End , for which Mankind was at firft created,
namely actively , to glorifie that God that had made
them efpeclally after fo great an addition of Mercy ,as
the Redemption of the World by the Death of his
own Son * therefore he appointed and intended, and
publiihed to the World ^ that all, that would have
the fruit and benefit of this great Redemption, (hould

repent of their Sins , and endeavour fincerely to obey

the Precepts of Piety , Sobriety , and Righteoufhefs,
commanded by Almighty God by the MefTage of
his Son.

9. And becaufe , that if thofe to whom this Mef-
{age of the Gofpel of Chrift fhould be published,
fcould yet not believe the fame , nor believe that
Jefus was the true Meflias , or that his Dodrine was
the true and real Meffige of Almighty God to the
World , it could never be expected that they would
obey this Heavenly Command, nor return to God,
or the Duty they owed him : he did therefore re
quire of all Perfons that were of Underftanding , to
whom the Gofpel (hould be pqb!Ubed,that they fhould
Believe it to be True, and believe that Chrift was the
True Meflias , the great Sacrifice for the Sin of die
World, and the Dodtrine which he preached, was the
Will of God concerning Man.

i o. And thus there are thefe Conditions to be per
formed on the part of thofe that will expeft the Be-
refit of the Redemption purchafed by the Blood of

Hh 3 Chrift:

47° -

Chrift : i. That "all, that are of Underftanding, to
whom the Gofpel is preached , fhould Believe it to
be the Truth, and reft upon it as the Truth of
God : 2. That they fhould be heartily forry for their
former Sins , and Repent of them , and turn from
them. This is Repentance. 3. That they fhould in
all Sincerity, endeavour to conform their Hearts and
Wills, and Lives, to the Precepts and Command
ments of Chrift and his Gofpel, which is called Sa»&i~
f cation and new Obedience.

ii. And becaufe, when we have done all we can,
yet we are in this Life compafled about with many
Infirmities and Temptations, and fubjeft to fail in
our Duty to God , and to thefe Holy Precepts of
the Gofpel -, yet the merciful God hath aflured us by

his Son Chrift Jefus , that if VVC pncercly endeavour CO

obey the Precepts of the Gofpel , and refent for our
Failings herein , and fo renew our Peace with God
by unfeigned Repentance , the fame Sacrifice of his
Son (hall be accepted to expiate for our Sins and
Failings , and the blefled God will accept of our
fincere, though imperfect Obedience, as a Perfor
mance of that part of the Covenant of the Gofpel,
that concerns our Obedience to God , and the Com
mands of the Gofpel. And this is called Evangelical
obedience , which, though it be not perfeft , yet be
ing fincere and accompanied with real and fincere
Endeavours to obey, and Repentance for our daily
Failings , is accepted of God through the Sacrifice
of Chrift , who is not only our Sacrifice and Pro
pitiation , but alfo our IntercefTor and Mediator at
the right hand of God. If any man Jin , we have an
Advocate with tie Father , even Jeftts Chrift , who ft'
ttth at tke right hand of the Father, I John 2. !<• Heb. 8.

1. & 10, 12.

12. And

1 of the Cbriftian Religion 471

n. And becaufe many times, Example gives a
great Light and Life to Precepts, bur bleffed Sa
viour in his Life , gave us an excellent Example of
the Pra&ice of thofe Precepts, which he hath given
I o us 5 as namely , Obedience and Submiffion to the
Will of Gods Invocation upon him , ^ Holinefs,
Purity - Sobriety , Patience , Righteoufnefs , Ju-
ftice, Charity, Gompaflion , Bounty, Truth, Sin'
cerity , Uprightnefs , Heavenly mindednefs , low
efteem of Worldly Glory , Condefcenfion , and
all thofe Graces and Vertues that he requires and
expefts from us.

1 8. And as thus our Lord Jefus came to inftruit
us in all things neceffary for us to believe and pra-
ftife, and to give us an admirable Pattern and
Example of a Holy and Vertuous Life : fo, *. He
came to die for us^ and to die fuch a Death, as had in
it all the Circumftances of Bitternefs, and yet accom
panied with unfpotted Innocence and incomparable
Patience, and he thus died/or tbefe Evds.

1. To lay down a Ranfom for the Sins of Man
kind , and a Price for the Purchace of Everlaf ting
Life and Happinefs for all thofe that receive him,
believe in him, and obey the Gofpel.

2. To fatisfie the Juitice of God , to make good
his Truth, to vindicate the Honour of his Govern
ment -, and to proclaim his Juftice , his Indignation
againit Sin , and yet to magnifie his Love and Mercy
to Mankind, in giving his Son to be a Price of their
Redemption.

3. To give a juft indication unto all the World of
the vilenefs of Sin , the abhorrence of ic , that coft
the Son of God his Life , when he was but under
the imputed guilt of it, that fo Mankind might de-
teft and avoid Sin, as the vileft of Evils.

H h 4 4. To

472 A brief Abflr^ct^ 8cc.

4. To give a .moft unparalleled Inftance of his
Loye to the World , that did chufe to die for the
Children of Men, to redeem them from Everlaftine
Death.

5. And thereby to oblige Mankind with the
moft obliging and indparing Inftance to love and
obey that Jefus ? that thus died for them , and out
of the common Principles of Humanity and Grati
tude, to love and obey him 3 that thus loved them,
and laid down his Life for them.

6. To give a moft convincing Evidence of the
Truth of his Dodtrine , and the Sincerenefs of his
Profeffions of Love to 'Mankind, by fealing the fame
v ith his own Blood.

FIN J S.

dH

I Conftuttattons

Seafonable at all Times for the Cleanfing

.,;.' •-•:.•': O F THE .• ^KJC:

HEAR T

, AND

LIFE.

•

Conftuieratums

Seafbnable at all Times for the Cleanfing
OF THE

H E A R T and L I F E

o

I- ^~"X F God, and therein

I. Of his Purity and Holinefs'j one that

cannot endure to behold iniquity. The

Stars are not pure in his fight , Job ^ J. 5".
Job I J. 1 5. and his Angels he chargeth mthfa/lj, Job 4. 1 8.

How then canft thou think to draw near to the Holy
God, when thy Heart and thy Lips, and thy Life are
clothed with Impurity and Filthinefs ? when thy
Thoughts , the only Inftruments whereby thou canft
converfe with him, are bulled in Confiderations
unworthy of a Spirit, much more unworthy of
the God of Spirits ? Canft thou think that this Holy
God will accept of the productions of that Soul, thy
Prayers and Meditations, who but now was im-

Eloyed in bafe unclean earthy Thoughts, and didft
ut now part with them, with a refolution to refume
them ? Every impure thought leaves a mark and blot
Upon thy Soul,th3t remains when thy Thought is path
and canft thou bring that fpotted Soul into the prefence
of the Pure and Holy God, without confufion and
frame ? Thou art now going about with thy Lips to

draw

4 7 6 SetifonMe Considerations for

draw near unto God -, Remember how many vain
-and unprofitable words, how many murmuring and
unthankful words, how many unclean and h] thy
words, how many falfe and diffembling words, how
many proud and arrogant words , how many ma
licious and vindictive words , how many hypocritical
and deceitful words, how many feducing and miP
leading words, how many ungodly and blafphemous
words , have ftain'd and polluted thole calves of thy
Lips , thou art now about to facrifice to thy Creator.
Thou art about to undertake a Convention and
walking with God, Can two walk, together unlefs they
are *grecd? Amos 3. 3. How then canflt thou, a pol
luted Man in all thy actions , even thofe of the beft
denomination , expeft to have a Conyerfation with
-the Holy, Holy, Holy Lord? The Gains of thy Life
paft. flick upon thee, and thou art not cleanfed from
them 5 and the Sea of Corruption that is within thee,
will, notwithftanding thy higheft Refoluiions, never
ceafe to caft out mire and dirt.

O Lord, it is true , I am a finful Man , and the
whole frame of my Heart, and Lips, and Life, hath
'been only evil and that continually : and as I have
been, to ftill I muft continue, without thy Mercy to
pardon and cleanfe me. My pollutions and impurities
are fuch as may juftly affright me from coming near
thy Holinefs , left I fhould be confumed •, fuch as
may difcourage my Prayers and Applications unto
thee j left I fhould ftain and infed them: and it is
no more in my power, to change or cleanfe my felf
from the ftains of my fins paft, or from the grow
ing evils of my Nature, than in the Leopard to
changeVis fpots^ fo that I may moft juftly conclude,
that it were extream prefumption for me to draw
near untp thee , and rather cry out with the Difciple,

Cletmfwg of the He Art and Ltfe. 477

Depart frcm we, O Lord, for I am a fitful man^ Luk. 5".
8. But if I fit where 1 am , I tell periuV, and if I
draw near unto thee, I can but die. That Purity
t*-at I behold in thee , is the Purity of the great God $
a, id my (ins are the fins of a finite Creature: my
finfulnefs cannot defile thy Holinefs , but thy Holi-
nefs may cleanfe my impurity : That Fire which will
coniume an impure and a proud Heart, willcleanle
an impure and unhumble Heart. O Lord I deiirc
to abhor my felf in duft and afhes : Unlefs thou hadft
fliewn me my filthinefs , I could not have feen it 5
and unlefs thy Grace had been with my Heart 3 I
could not have humbled my felf before thee:Unkis
thou hadft called me, I could not have moved toward
thee. Thy Promifes, upon which my Soul fliall
ever fix till thou throw me off, are full of bounty
and tendernefs even to the vileft of Sinners : No fiu
of fo deep a dye, but thy Mercy can wa(h away: No
Corruption fo hideous , but thy Grace can cleanfe.
And fo far haft thou condefc ended to the vveaknefs of
thy Creature, that thou haft given us a vilible Sacri
fice, whofe Blood isfufficient to cleanfe us from all
our Guilt , a vifible Fountain to wafti for Sin and
for Uncleannefs, even the Blood of the Son of God,
which cleanfeth us from all Sin , which cleanfeth our
Confciences from the guilt and ftain of Sin , and
waiheth our Bodies from the dominion and pollution
of Sin 5 and by that Blood hath opened a new and
living way for us into the prefence of God, Hebr. 10.
20. and given accefs thereby into the Holieft, and
given us a Commiffion to draw near with acceptation
into his prefence, Hebr. 10. 19.

i. The Prefence of God. Whither fall I fy from tty

f re fence ? Pfal. 1 39. 7. He feeth the fecreteft corners
of the World, and the fecreceft chambers of thy

Heart,

478 Setfonable Considerations for the

Heart i and all the Guefts that are there, even thy
clofeft Thoughts and Contrivances and Purpofes5
much more thy moft retired and deepeft A&ions are
as legible to him as if they were graved in Brafs. And
the deep and fetled and frequent Confideration of
this, will be of excellent ufe upon all occafions.

Is thy Heart fottidtcd by thy felf (as our unhappy
Hearts are our own tempters) or by any Objeft, or
by the perfwafions of others , or by the fuggeftion
of the Devil, to impure Speculations, or finful Refo-
lutions, toatheiftical Difputations, to proud or arro
gant Conceptions of thy felf, to revengeful or un
charitable or forbidden Wifhes , to vain and unpro
fitable thoughts? Remember thou and all thofe thy
Thoughts (which even natural Modefty or Prudence
would ihame thee to publifh before a mortal Man
as thou art ) are all naked and manifeft before the
Great, Holy, and Immortal God , whofe Eyes walk
through all the corners of thy Heart : And dareft
thou in his prefence to entertain fuch Guefts as thefe
in that place where thy Creator is prefent , in that
place which thou pretendeft to make a Temple for
him, in that place which the Lord of Heaven is

E leafed moft juftly and moft mercifully to claim as
is own ? Confider what a Prefence thou art in : he is
not only an Eye-witnefs of the impurities of thy
Heart ( which yet if there were nothing elfe , might
juftly fliame thee ) but it is his Prefence who hath
forbidden thee to entertain fuch Vermin as thefe in thy
Heart, under pain of eternal Death -, it is thy Judge
that fees thee 5 it is the great Creator, before whom
the Angels of Heaven cover their Faces, not being
able to behold his Glory : And, which is more than
all this, to an ingenuous Nature, it is he to whom thou
owed thy felf and all thou art 3 he to whom thou haft

given

Cle^nfng of the Heart and Life. 479

given up thy name , that hath purchafed thy heart
from Hell with the price of his Son's blood : And
how canft thou chufe but tremble and be confounded,
to think that thou fliouldeft, contrary to all the bonds
of duty and gratitude, even in his prefence and before
his face v let in again thofe abominations into thy
heart , from which it was cleanfed by die Blood of
Chrift?

Again, Hath a finful thought, through incogitancy
of the prefence of God, entred into thy heart? Yet
remember the prefence of God, before it grow into a
purpofe or resolution : or if it hath gone fo far as a
Refolution^ yet remember that prefence, and thou can/r
not dare to perfed this hideous conception unto adi~
on: and improve f*foV* queftion. Gen. 39. e>. Hm

can I do this great tvickednefs , and fa againft God / Thy

Creator, thy Judge beholds thee. Let it be the mat
ter of thy humiliation to confider that thou haft flam
ed the habitation of his prefence by admitting a finful
thought ^ that thou haft in his prefence and in his place
nourifhed it into a refolution : And therefore let it be
at laft thy care at leaft to kill this refolucipn before it
comes to adion by improving this pradical corifide-
ration of the prefence of the Holy, Glorious and Ter
rible God : And if, notwithstanding this confidera-
tion , thy Soul fhrink not from thy purpofe $ or if
thou rejed theconiidcration of his prefence, that thou
mayeft the more quietly and contentedly fin 5 or if
thou precipitate thy refolution into adion , left the
confideration of his prefence fhould ftep into thy
heart and divert thee $ Thy fin is heightned* and thou
addeft contempt of God unto thy offence, by reje<3>
ing the Light and Grace, that might and would, if
brought to thy heart, reftrain thee, and with the pre-
fumptuous finner in fotzi. 14. thou fiyeft to Gad,

480 Seafoaable Confederations for the

Depart from me, for 1 Jefire not the knowledge of thy
And it is no wonder if he take thee at thy word, and
depart from thee to all Eternity , by the prefence of
his Love and Goodnefs, though his fevere and angry
Eye and prefence ever reft upon thee.

Again, Is the God of Heaven an Eye-witnefs of tty
carriage when either by thy felf or others thou art fo-
licited to evil ? Take courage to rejtft this temptation,
becaufe thy Creator fees thee. Ask thy temptation,
whether it can fecure thee from the fight and wrath
of God , whether it can countervail thy damage in
difpleafing him that beholds thee ? Doft thou want
Courage or Refolution to oppofe it ? Confider thy
Lord ftands by to fee and obferve and reward thee in
thy oppofition. Couldeft thou fee but that Glory
that hath commanded thy refiftance of evil , and how
near it ftands by thee , all the choiceft felicitations to
any fin would die in their firft offer againft thee. Doft
thou doubt thy ftrength to oppofe it ? Know that
thou canft not want ftrength, if thou haft but refolu-
tion : It is thy cowardife makes thee weak •, it is not
thy weaknefs that makes thee cowardly : All the men
in the World, nor all the Devils in Hell, could not
faften a fin upon thee, unlefs thoa firft confent. But
fuppofe.thou doubteft thy -own heart, yet confider
thy Maker's prefence, who is by thee, and able to
fupport thee, if thou wilt but lay hold of his ftrength 3
and that ftrength of his he offers thee if thou wilt but
take it : And it is not polTible thou fhouldeft wanr it,
if thou ferioufly confider that he is prefent* fork is
an aft of thy Faith whereby thou doft believe his pre
fence , and by the fame aft then doft partake of ail
that Goodnefs and "Truth and Mercy, which accom
panies his prefence , and will bear thee up againft the
nioft accomplifht temptation. Confider that the

Prefence

Cleaning of the Heart and Life. 481

Prefence of God , chat beholds thy carriage in a tenv
ptation, as it muft needs.add an infinite diihonour and
lhame and confufion , that in the prefence of the Glo
rious and Pure God thou (houldeft fink under a bafe
temptation contrary to the Commands and Holineis
of him that beholds thee , fo it cannot chufe but
ftrengthen thee againft the ftrongeft temptation by
the anticipation of that comfort and contentment that
thou muft needs have by holding thine integrity when
fuch thoughts as thefe (hall move thy heart ; I am
now foliated to break my Maker's Command for a
perifhing profit or pleafure : whatfoeyer my fuccefs
be, I know the Glorious, Holy, Mighty God fees
my demeanour, even he that hath his reward in his
hand of Indignation, and Vengeance , and fliame, in
cafe I yield to this unworthy felicitation $ And Ap
probation, Glory and Immortality, in cafe I (lick to
his Command : and (hall I in the prefence of the Al
mighty and Glorious God prefer the facisfadtion of
an unworthy luft or temptation^, with ihame ini the
prefence of my Creator , before my Obedience unto
him, even in his own fight, when he looks upon me,
and encourageth me with a promife of ftrength jto
aflift me , and of Glory to reward me ? To be able
to hear in my own conlcience the fuffrage of the Lord

of Heaven beholding me, Well doneygood and faithful fer*

vtnt , were enough to over weigh all my Obedience,
though it were poflible that it could be divided from

what follows, Enter into thy m afters jcj.

Again , Art thou in any temporal cdamttj , be it
w h.ic it will ? the confideration of the prefence of God
vil make thy condition comfortable, Ffal. 23. 3.

Th ugh I rva/k^ in the valley of the fhadorv of dcath^ I will
f(4 ' ne evil, for thou Art Tvith me : My Wants a;C great,

and my Reproaches are great , and my Enemies , my

I i Pains,

482 SeAfonable Considerations for the

Pains, my Dangers, my Loffes, my Difcomforts are
great ^ But they are not hid from God , he is prefent
and his wlftom , fhd if he favv it not fit for me to ^be
afflided , it is enough I have learned to acknowledge
his Wifdom , and with patience and chearfulnefs to
fubmit to him, who meafures out every dram of this
bitter potion to mod wife Ends, and yet ftands by
to manage it : He is prefent and his Power and Omni
potence, and my Prayers have no long journey to come
unto him 5 when my Exigences are at the higheft his
Power is enough, and near enough to help me in the
very article of neceflity 3 and when I am finking
with Peter , he hath an arm near enough to refcue me
from • the ripe and victorious danger: He is prefenc
and his Compajfton and Mercy and Tendernefs and Falthful-

*efs, who will not fuffer me to be tempted above
what I am able to bear : It is his Mercy that hath thus
much or thus long afflicted me-, for fomuch the ne-
ceffity of my Soul, it may be, did require. P/W. 119.

75-. Thy judgments are right , andtkou In falthftilnefs haft

affltted we : And that I am afflided no more, it is thy
Mercy. For he ftands by , and fees what meafure
confifts with my Good, and when the meafure be
gins to exceed my ftrength, and either eafeth my bur
den, or helps me to bear it : In all their afflittionshe was

tfflltted, Ifa. 63.9. He is prefent and bis Allfyftciencj :
and this is enough to fwallovv up all the bitternefs and
darknefs of my extreameft mifery. The comfort and
beauty and goodnefs of every thing in it felf, or which
it can reach out to me by fruition or participati
on , is that which is derived to it only from the Wif
dom, Power, and Goodnefs of God 3 and there is no
more of good in the Creature than what he lends it 9
neither can it communicate to me more , nor can I
receive more from it than what he enables it to give,

and

cm

Cltanfing of the He Art and Life. 485

and me to receive : And the Creatures are but thofe
VelTels accommodated and fitted tpiffly Nature, out
of which I drink that good, tnaffi^hath put into
them : and if he put not communicative good into
the Creatures, they will prove but empty Veffels unto
me, or fuch as are fealed up and cannot communicate
that Good that is in them : Without his particular
Bounty unto me , the Creature unto me will be bu;;.,
like the Prophet's Book , which he that is learnec
could not read,becaufe it was fealed $ and he to whorr e-
it was opened could not read it , becaufe he was un- '
learned : Either the Good that is in them is fealed up
to me, and it cannot be drawn out 5 or I am fealed up
to it, and cannot draw it out. . Ecclef. 6. z. A man to

whom God hath given riches, wealth find honour , fo that he
-xvantetb nothinfayct Ged giveth him not power to eat thereof:

So then the conclulion of all is, That all the Good that
is in the things we enjoy, and in the enjoyment where
of men account rhemfelves happy, and in the wane
whereof they account themfelves miferab'e , is but
a derived Good from the chiefeft Good , bur a por
tion of that Good which is in the chiefeft Good •, But
a Gocd at the fecond hand , which at the firft hand
is to be found in all perfection in the chiefeft Good :
And therefore if I can but enjoy the Prefence and
Communion of the chiefeft Good , I fliall with and
in him enjoy all that Good , and far more , in the
Fountain , though all the Conduits through which
they are ordinarily derived to man by the Creatures,
are flopped to me. It is an act of great Mercy and
Wifdom in God that , when the moft part of men are
led meerly by fenfe, and underftand nor the prefence
of God, and that All-fufficiency that is in him, he is
pieafed to derive a fukable Good unto their Natures,
by fuch feniible inftruments unto which men may je-

I i 2, fort,

4 8 4 Seaf enable Conversions for the

fort, and therein may find thofe Goods that are ac
commodate to their nature and condition 5 as, to Me*
dicines and Phyfick for their health and cures $ to
Bread and Meat for the fupply of their hunger •, to-
Mufick and Wine for refrefhing their Spirits ^ to For
tifications, Confederacies and civil Conjunctions for
preventing or reprefling of injuries, and the like 5 for
through thefe Chanels God is pleafed to derive , at
pof*e fecond hand , and as it were at a diftance , that
urtood which men find in them : But how great is that
*Mercy , that difcovers God himfelf to be near unto
me , and to compafs me about 5 and difcovers in him
a Sea of All-fufficiency infinitely more than proportio
nable to all my Exigences-, and gives me an accefs
immediately to that All-fufficiency, where I (hall find
at the firft hand all that Good , tltet is rtrained and
runs through the Creatures at a diftance, where I may
and (hall , if I be not defedive to my felf , moft cer
tainly have whatfoever the Creature can afford , or
what (hall abundantly fupply that defed: to my grea
ter advantage and contentment ! Is my Eftate final! ,
and fcarce holding proportion to my neceflities ? The
AlMuffidentGod is near unto me,and he can protrrft
my Cruife of Oyl to my fupport : But if he do nor,
yet if he be pleafed to be my exceeding great Reward,
Gen, 15.1. the portion of my inheritance and my cup,
Pf*l. 1 6. 5. lean chearfully and comfortably conduce

with the fame Prophet, My lines are fallen w plesifaxt
places, and I have a goodly heritage : and with the Pro
phet, Habbac. 3. 17. Though the fig-tree /hall not blc flow ,
neither //halt there be fruit in the vine , the labour cf the olive
j h, ill fail, and the field /ball field no mcat^ &C. jet 1 will
rejoyce in the Lord , / will joy In the God of my falvation.

I can bear all my wants with chearfulnefs and content-
ednefs of heart, becaufe the All-fufficient Gcd is pre
fer

of the Heart And Life. 48 5

feat with me, in whom I find more abundance of
better comfort than I can find in all the Creatures of
the World j one that is not only eflentially prefeac
with me, but is pleafed to evidence his preience unt )
me : I have a plentiful inheritance , and have not iar
to it : Is my reputation and name wrongfully blafted
and withered ? yet the Great and Glorious God is pre-
fent ^ and if I can lay open my Confcience before him,
and can clear my felfto him,and can appeal to him who
is prefent with my heart and all my actions, and an
receive an approbation from him , I value not the e-
fteems of men. He is a fhield for me, my Glory, a id
the lifter up of my head, Pfal. 33. And if I am pre
cious in his fight, I am honourable enough, #1.43.4.
He can clear up my reputation as the noon-day , and
will do it if he fee it fit for my Good, and his own Glo
ry ; But if he doth not, his will be done, I am content
ed, and value not all the Scorns and Reproaches, all
the Contumelies and Difgraces, all the Calumnies and
Slanders laid upon me by men, in companion of that
content & fatisfadion by the Prefence of the God that
lees and knows and juftifies me : Is the World ftormy,
full of Wars, and rapine, and injuries , exceeding the
repreifion of Civil Juftice ? The Prefence of God is a
ftrength to my Soul againft all this, and a greater fe-
curity than the Munitions of Rocks,and the (frength of
Armies : He is a Shield, Gen. i j. i. a Refuge, Pfal.y. 9.
a Rock, a Fortreis and Deliverer, z Sam. -LI. 2. 3 De
fence, PfaL 94. 12. our Strength, Pf*/. 37. 37. a Hi
ding place to prefervefrom trouble, Pf*l. 31. 7. a pre
fent Help in time of trouble , Pfal. 46. 3. a Shelter in
times of danger, PfaL 61.3. a Refuge from the fto;m,
a Shadow from the heat, when the blaft of the terri
ble cnesis as a dorm againft a Wall , Jfa. 25. 4. The
Lord of hofts is wjch us , the God of jMob is our Re-

li 3 fuge,

486 SetfdiMbte Covftdertfions for the

fuge, P/*/.4& 17- under the fliadow of his wings is
oar truft and fafety , Pfal. 36. 7, Pfd. 57. i. a hiding
place from the Councils and Contrivances, Pfal. 64. ^.
and from the Injuries and Violence of men, fer.$6. ^6.
If he pleafe he can fecure my Eftate and my Body from
violence 5 But if he do not, I am fure that my Jrea-
fure and my Life (hall be fecured-, for my life is hid
with God in Chrift : I know he hath Wifdom e-
nough, and Power enough, and Mercy enough to pre-
ferve me 5 and he hath no need to be acquainted with
my danger , for he is with me 5 neither have my de-
fires any long or uncertain journey to him , for he
is with my thoughts, and knows them before they are

formed ^Ifa.6^. ^^. Before they can call, 1 will anfwer :

And as long as 1 know that the Wife God is fo near
me , I am fure of deliverance , if it be convenient 5
and if it be not , Why fhould I be troubled if I mif-
carry ? And as thus my heart, fenfible of the Prefence
of God, can entertain the dangers, that feem to come
from the hands of others $ fo it will bear up the heart
in all other fad occurrences of this life. Is my mind,
full of perplexities and difficulties how or what to re-
folve ? the Gcd of Wifdom is within my call , and
within my view 3 and I can beg his counfel , and I am
fure to have it , and his is the beft counfel. Are my
lofTes great , and of thofe things wherein I took moft
delight ? yet they cannon countervail the enjoyment of
the Prefence of the AH-fufficient God. Is my body
full of tortures or difeafes, and death looks in upon
me between the Curtains, and my Soul fitting upon
my lips, and like the light of a dying Candle, taking
her flight from my body ? yet the Prefence of the
All-fuffident God is able to make this valley of the
lhadow of death lightfom, and thofe pains eafie, and
bear up my Soul againft the horrour and amazement

of

Cleaning of the Heart and Life. 487

of death : for heftands by me with ftrength to fupporc
me, with Victory and Immortality to receive that
Soul (the only feat where my fear can dwell) into a
more near and immediate fenfe of his Prefence,than in
my body it could feel : Only remember, that though
the Prefence of his EfTence cannot be excluded from
any place or perfori , fa. 23. 34. yet there are occafi-
ons that may feparate from the fenfe of his prefence,
or make his prefence terrible unto thee. Ifa 59. 2.

Tour iniquities have feparated between you arid your God 5
and your fins have hid his face from you , that he will not

hear. And if fuch an unhappy time befal thee, that
he hide from thy Soul his comfortable prefence , let
it be thy care to return unto him by humbling of thy
heart fincerely before him for thy relapfe. He never
departs from any till man firft depart from him $ and
he never hides himfelf long from any that in fincei icy
return unto him. The very moving of thy heart to
feek him is the work of his Power and Mercy upon
thee , and is an undeniable evidence that lie hath not
utterly forfaken thee : unlefs he firft did feek and find
thee , and touch that heart of thine with his own fin
ger , thy heart would rather die in her fin than return
unto God •, and therefore .be fure thy returning to him
fhall not be without a finding of him : Only make this
ufe of thy Experience of fuch a cafe : blefs the Mercy
of God, that hath not rejected thee, though thou haft
forfaken him: blefs the Mediation of thy Redeemer,
that when thou little thinkeft of it , intercedes for thy
pardon, and fends out his Spirit to reduce his v. ay-
ward, ijnful, wandring Creature : blefs the Bounty
and Patience of God, that is fo ready to accept again
into favour his relapfed but humbled Creature \ and
remember that it is an evil thing and a bitter to depart
from him: fall upon thy knees with tears of forrow

li 4 for

$tafQnMe Confer At ions for the

for thy ingratitude , and tears of joy for thy re-enter^
tainment into the prefence of him, that yet is pleafed
to own thee as a Father : take up indignation againft
thy fin that hath deprived thee of fo great a Good as
she comfortable Prefence of God \ and take up jea
lous thoughts over thy felf and all thy ways, and con-
iider well of all thy enterprifes before thou undertake
them , whether there be any thing in them that may
offend thy reconciled Father ; and becaufe thy Judg
ment is weak , and cannot fo clearly difcern thy way,
and thy (Irength is weak in oppofing of temptation,
fufpecft thy own judgmeht and ftrength, and beg his
Wifdom to teach thee, and his Strength to affift thee,
3ad lean npt to thy own Understanding.
Again, The confideration of the Prefence of God

i$ of fingular ufe in all thy Duties of Piety and Charity :

in the doing of them it will cleanfe thy heart from Hy-
pocrifie, becauie thou art before the God that fearch-
eth the heart, and accordingly accepteth of the adion.
It \\ill keep thee from unfeemlinefs and wrant of Re-
yerence, becaufe the Lord of Heaven and Earth is
prefent and an Eye-witnefs to all the deportment of
jhy Body and Soul. It will keep thee from fluggifh-
pefs , formality and deadnefs of heart , becaufe he
itands by thee that fees not'as man fees. It will keep
thee from Pride and vain Glory, it will make thy
heart fincere, reverent, watchful, earned and humble
in all thou doft, becaufe as he that ftands by thee re
quires all this in all thy Duties , fo theft affedions or
habits of the Soul become the Creature that knows
he is in the Prefence of the Glorious and Infinite God,
that fearcheth the hearts , and fees the actions. And
as in thy Duties it will fit thee for them , fo after thy
Duties it will comfort thee in them. Hath thy heart
n truly humbled in his prefence for any fin, for

which

Clewing of the He Art and Life. 489

which thou haft begged pardon , and mingled the
fttood and Interceflion of thy Saviour with thy Pray-'
ers? Haft thou been upon thy knees before 'him for
any thing neceffary for thy Soul, Body, or Relations?
Haft thou endeavoured by a ferious Meditation to
tonfider of Divine Truths ? Haft thou examined the
ftate of thy Soul and of thy Life , and upon the view
thereof taken up refolutions of amendment of what is
amifs , and perfevering and increafing in what is a?
greeable to his Will ? Haft thou fought out to relieve
thofe that are in want , to recompenfe thofe that thou
haft injured , to advance the Gofpel of JefusxChrift ?
Haft thou been doing any thing that is the duty of thy
general Calling as thou art a Chriftian , or that parti
cular Calling or Employment into which God's Pro
vidence hath caft thee ? And pn thy heart bear theq
witnefs that in all this thou haft endeavoured with all
fincerjty , as in the Prefence of God , to walk and aft
p obedience to him , and with a clear and upright
heart and confdence ? Be fure thy heart cannot more
clearly evidence it felf to thy felf than it doth to God 3
and God was all this while prefent with thee, behold
ing of thee -, there is not one grain of the fincerity and
integrity of any of thefe thy adions, not one tear, not
one thought of thy heart loft , but moft exadly ob-
ferved and weighed by him that weigheth the Spirits,
and they (hall not return unto thee empty : A%s 10.4.
Th} Prayers and thy Alms are come ftp for a memorial before
Cod.

3. The Truth and Unchanged lencfs of God: he is un
changeable in his Nature, Pfal. 101.27. They flail b*
changed) but thou art the fame. Mai. 3. 6. lam the Lord,
I change not , therefore ye Sons of Jacob are not confuwed.
I. 17. The Father of lights, with whom is no
nefs nor fhndow of turning, And from this Inv

mutability

49° Seafoxable Confer at ions for the

mutability of hisEffence flows the Truth of his Word
in his Covenant, in his Promifes, in his Threatnings, in
his Works : Pfal. 1117. The wrks of his hands are Verity
and fidgto&tt) and all his Commandments Are fare. And the

very variety of his Difpenfations of Mercy and Juftice
to the Children of men, arifeth from the very un<
changeable Nature of God , even from the very firft
Creation until now: Gen. 4, 7 iftkou doftwel^fhtl thott

not be accepted ? and if thou daft not well , fin lyes at the

door : which is the very fame Rule whereby God ju-
ilifies the equality of his ways, E**1{. 18.25. Is not my

way equal ? are not your wa) s unequal ? when a righteous
man turneth any ay from his righteoufnefs ^ and committeth
iniquity , and dyeth In them , for his iniquity that he hath
done he /hall dje. Again * When the wicked man tttrneth
awty fr°w his TvickfdnefS) &C. he /hall fave his Soul alive :

which is but the fame under the Gofpel, Rom. ^. 6.

Who •will render to every man according to his deeds. Though

the great God be abfolute Lord of his Creatures to
do with them what he pleafeth , yet the various con
ditions of his Creatures in the courfe of Judg
ments and Mercies, are not from any change in God,
but in us : it is the fame Holinefs and Purity of God
that is uniform and conftant to it felf , that works
thefe different effects upon the Creature , as the fame
uniform heat of the Sun works feeming contrary ef-
fe6b according to the diverfity of the fubjeft 3 fo that
his ways are ftill equal, (freight and righteous. And
this consideration , as it may ftrengthen our hearts in
the Promifes of God , fo it will make the Hiftories
tfthe Boo^of God of fingular ufe to us upon all occa-
iions, when we (hall withD^/^ Pfal. 77- I0« I ™%
remember the years of the right hand of the mo ft High : I mil
remember the werks of the Lord : / -will remember thy won
ders of old : and together with ic confider that the fame

Lord

Cleaning of the Heart And Life. 491

Lord that did thus or thus in former times, is the
fame God yefterday, to day, and for ever. And
by this confideration every Hiftory in the Book of
God is as a meafure for all the prefent or future con
cernments of my felf and others , and will teach me
how to behave my felf in the like occafions, and to
judge even of future Events. In the paffages of Na
ture we fee a wonderful order and conftancy for the
moft part 3 for all things conform themfelves to thofe
Rules which God hath put into them 3 and that is the
beft and higheft refolution we can give for them 5 for
when we come to make a particular inquiry into the
particular caufes of thofe things , there is not the eafi-
cft part of his Wof k , and that which long and con-
ftant continuance hath made obvious to all men , but
the wifeft of men , nptwithftanding all thefe ad
vantages, are puzled and confounded in •, becaufe the
God of Nature hath not rer/ealed it to men , Pfd. 77.

1 9. His way is in the Sea , and kis path in the great wa
ters , and his footfteps are not known. There WC fee a

certainty, but we cannot find the immediate Inftru-
ment or Caufe of it : But in the paflages of Mankind
we are to feek for any certainty at all , or the Caufes
of that uncertainty , whch made the Wife man con
clude that God had fet the one againft the other,
that men (hould find nothing after him , Ecclef. 7.14.
which is moft certainly true as to a bare natural or
rational obfervation : Yet even thefe Works of God
are fought out of all them that hive pleafure in them,
Pfal. in. 2. and though his Judgments are a great
deep, Pfd.^6.6. unfearchable and^paft finding out,
Rom. ii. 33. till he is pleated to difcover them 3 yet
he is [till Unchangeable, and the fame yefterday, and
to day , and for ever. So much even of thofe fecret
ways towards men , as is expedient for our know
ledge

49 2 Seafontble GonfiAerAtiont for the

ledge and ufe , he hath difcovered in his Book to
thofe that will diligently obfervc it : Thus thcfecret •f
.the Lord, is with them that fear him^ Pfal. 2 f . 14. The

moft of the varieties that happen to the Children of
men do arife from the Immutability of God in his
Purity and in his Juftice. If a ftreight Line be drawn
parallel to another , though they be infinitely extend
ed , they will keep the fame diftance one from ano
ther -, but if the Line be crooked , it will be in fome
places nearer, fome places farther off, and it may be
will crofs the ftreight Line, God hath given to man
a Liberty of his Will, and fo long as his Will and the
Adions of his Will ran parallel in a ftrt ight Line to
the Will of God, there was ftill a communication of
Good from God to his Creature: But when man
chofe crooked ways , he is drawn thereby fometimes
away from God , and fo is removed from his Blef-
fjngs and Conamunion ^ fometimes it crofleth ana
thwarts him , and then it meets with his Wrath and
Vengeance. And this muft needs be fo , unlefs we
iliould with the prefumptuous Fool in the Pfalmift,
Pfal. 50. 2i. think that God is fuch a one as our
felves, and his Will as crooked as ours. If a bare
reafonable man had looked upon the ftate of the Jews
from the time of their going out of Egjp until their
final Captivity, he would eafily fee as much variety as
in any ftate of men, and perhaps fee as little caufe for
it : But yet that very changeablenefs of their condi
tion doth moft admirably fet forth the Immutability
of God , and inftru& us how to judge of things and
men. They were a People in Covenant with him,
and he was pleafed to enter into Covenant with them,
2nd fo long as they kept to their undertaking, not one
tittle of all his Promife failed them. But when thgy
once forfook him he warns, apd if they repent not he

fcr&kes

Clewing of the Heart and Life. 493

forfakes them -7 if they walk contrary to him he walks
contrary to them 5 and if after all this they return and
repent, he returns to them-, feePM 105,107. the
abbreviation of their Viciffitudes. And when at laft
they were wholly corrupted , then the wrath of God
aro(e, and there was no remedy. All thefe varieties
juftific the Equality and Evennefs of the ways of God>
and manifeft the crookednefs and inequality of the
ways of Men.

And is God the fame now that he was then ? his
ways then are the fame now that they were then. Art
thou one that haft entred into Covenant with God ?
beware thou keep to it, and walk humbly with thy
God : if not, be fure thou fhalt meet with the like
meafure as his People of old did , his Juftice is the
fame ftill , he will fcourge thee with the rod of men,
though if thou haft a heart to return, he will not ut
terly take his loving-kindnefs from thee. And haft
thou met with the fruit of this fin in a temporal pu-
nifhment ? confider it is an evil thing and a bitter ta
depart from the Living God. What madeft thou
wander from thy ftrength and thy fafety as well as
thy Covenant and thy Duty ? What couldeft thou
expeft to find when thou ftragleft from him , bat
that fome evil fhould overtake thee ? Get home a-
gain as faft as thou canft * and as thou haft found that
he is the fame God of Juftice that ever he was 5 fo
rhou fhalt find that he is the fame God of Mercy and
Tendernefs,upon returning,that ever he was, Pfal.iQ6.

4>. And. he rente inbred for them his Covenant , And repent*

efd according to the multitude of his Mercies.

It is true, the fame thing may befal feveral men,
or one man at feveral times, and yet they may be of
.different natures, one may be a Chaftifement, ano
ther may be a Trial, and another may be a Favour :

it

494 Seafonable Confederations for the

it is according as the thing fent hath its Commiffion
from him that (ends it. If it be a Chaftifement , it
is not without a fling. If it be a Tryal, it is not with
out an iflue. If it be a Favour , it is not without a
great meafure of comforts mingled with it.

(i.) A Chaftifement for a fin pad carries with it the
poifon and malignity of the fin which caufes it 5 as
the fruit carries the nature of that feed from whence

it grows: fer. 21. 14. Thy TV ay and thy doings have fro-
cured thefe things unto thee : this a thy wickednefs becatt(e

it is bitter. Jer. 4. 1 8. the Afflidion tafted of the fin.

Pfal. 40. 12. Mine iniquities hAve taken hold upon me.
Pfel. 38. 3. There is no reft in my bones becaufe of my fin.

And this , like the Trumpet in the Mount , waxeth
louder and louder, and Prayers for Deliverance prove
fruitlefs, though they come from a f*fb*** Joih. 7.
Jo. till the -accurfed thing be fought out •, for till
then the meftege that the Affliction brings is not re
ceived , and it will not give over vexing the man till
it hath done his Errand. When a man begins to ex
amine his ways , and finds out the rpot of his trou
ble1, and humbles himfelf before God for his fin, then,
and not till then, can he expert a Deliverance. When
David, Pfal. 38. had run over the Catalogue of his
Sufferings, his Prayer for Deliverance was never fea-
foriable, z>. 22. till he had undertaken Confeffion
and Repentance of his Sin , v. 1 8. If upon the gen
tle Admonitions of the Almighty in the Confcience,
a man liftens not , he hath a Meflenger fent to him

that will be heard, ^33. 16. Then he openeth the ear of

man 5 and it may be by a difeafe in his Body, or fomc
other affliction , and he ftands by to fee how this
medage is entertained , v. 27, 28. And if <wy fy, /
have finned and perverted what WM right, and it profited
me not, then he mil deliver his Swl> &C. A Chaftife
ment

Cleaning of the Heart and Life.

ment for a fin hath at the fame time an Aft of Ju-
ftice, as it looks backward to the fin, and an Act of
Mercy, as it looks forward to an Amendment-, and
the latter is the principal End of God in it : And there
fore with the Repentance either the Cbaftiiemenc

is if immanent, or if tranfient and paft, is

fvveetned with a fenfe of God's Reconciliation.

(2.) If it be a Tyal , that carries with it his mef-
fage *, for if upon an impartial inquiry , a man cannot
find any eminent fin unrepented of, yet it pleafeth
God to lay his hand upon him ^ yet it brings thefe^
Leflbns with it: i. To acknowledge the Juftice of
God for all this. It is fomewhac flrange that Job
could fo much juftifie himfelf againft his Sufferings,
and yet was made to poffefs the fins of his youth.
Thole little fins, which were palled twenty or thirty
years fince , and had all the extenuations of the infir
mity of Nature, have malignity enough* in them to
deferve thofe Sufferings that thou now art under j
and it was the Patience of God towards thee that
they were thus long before they bore their fruit, when
thou art in a better condition to make ufe of the PU*
niiliment, than thou were fhortly after their commit
fion : And it may be thy Repentance, even for thole
long paft tranfgreffions, was not particular or deep
enough , and it is no lofs of time or labour to thee to
mourn again over thy ftale tranfgreflions : but how-
foever let it be thy care to fearch thy felf, it will
make thee better acquainted with thy felf. If thou
find a fin not deeply enough forrowed for , thy affli-
dion hath deferved well at thy hands 3 and if thou
find it not , yet thy afflidion is well recompenfed by
giving thee an opportunity to difcover that to thy
felf, which contents thy Confcience more valuably
than thy affliction hath done thee prejudice. 2. To

acknow-,-

496 Seafontble Confiderations for the

acknowledge the Sovereignty of God , and to fub-
mic to his Will with an obedient Patience : i Sam. 3.'
1 8. It is the Lord, let him do what feemeth him good. Pfal.
3 9. 9. I was dumb And opened mt rny mouth , becattfe' thou
didft it. Jer. 1 8. 6, Behold, as the cUy is in the hand of
the potter i fo Are ye in my hands. Though thou canft not

fee a caufe for thy afflictions that might fignally de-
ierve it , nor canft fee an end in it 3 yet thou canft not
chdfe but find a ufe of it to teach thee with Wifdom
to acknowledge, and with Patience to fubmit unto
the moft juftly unlimited Power and Authority of the
Almighty God over the Work of his own hands, and
to put thy mouth in theduft, and to wait for him
and upon him, Jam. 3. 28, 29. till he give an expeCt-
edEnd, ?er. 29. n. 3. To depend and reft upon
his Mercy and Goodnefs for deliverance from , or
flrength and comfort in thy Affliction. As the Crea
ture is eflentially dependent upon God , fo it is its
Duty and Perfection ^ and he ufeth the abfence of
external confidences and comforts , upon which we
are moft apt to reft , to call man to his duty , to fix
his heart upon him, Pf*l. m. 7* External Conflu
ences many times rob God of that Love and that
Dependence we owe to him , and if the lofs or want
of them fend thy Love and Confidence to him , to
whom it belongs, thcu art no lofer by thy lofs. 4. To
walk more ftridtly and vigilantly with God. Though
thou canft not upon thy Examination find a caufe of
thy crofs, that may eminently difcover it felf in it,
yet thou canft not chufe but know thou art far fhorc
of that Duty and degree of Perfection in thy heart
and life, which by that afliftance of his Grace thai
thou haft , thou mayeft arrive unto : thy affliction,
though it put thee not in mind of any notable fin,
which fhould humble thee, it may very well put thee

in

Cleaning of the He Art andLife.^ 497

in mind of thy negledts and want of intention in thy
duty. 5. Though thy Difeafe needs not this Phyfick
to cure thee, yet thy Corruption needs it to prevent
thee : thou haft within thee a Fountain of Corrupti
ons, that, were they not reftrained or allayed,, would
upon a fmall opportunity turn to a defperate difeafe
in thy Soul •, and thofe Corruptions of thine live and
feed upon external fuperfluities and fupplies 5 and the
Wife God forefees , it may bs , that in a month or
two , or more or lefs , thy full Enjoyments would
ripen this or that corruption into a diftemper , that
might be dangerous, if not fatal to thy Soul* and he
fends this Meflenger to abate, or allay , or divert, or
crofs, or weaken this corruption , to put in a iictle
Wormwood into thy fweet Cup , that thou mayeft
take it with more moderation , and not fo greedily $
to throw fome dirt upon thy felf-opinion or growing
pride, that may fpoil the growth of it , to give a
check to thy delires of external Wealth or Greatnefs,
which withouyt would in a little time fwell into a
ftark Ambition or Covetoufnefs. The Evangelift

tells US , thar All that is in the world is the Lttft of the
Flejh , the Lufl of the Eyes , and the Pride of Life : that

is, thofe Lufts that are in us fatten upon their fuitu-
ble objeds in the World > and upon them they live
and grow ftrong , and are thereby the better enabled
to fight againft our Souls 5 and God thews as much
Mercy when he takes away their food , and flarves
them by an affliction , as when he pardons them :
Therefore learn by thy affliction the Mind of God in
this alfo -, and blefs him as well for an affliction that
prevents thee from fin , as for one that leads thee to
repentance. 6. It may be God hath fome extraor
dinary work to do for thee or by thee , prepare; thee
by thofe afflictions with humility that thou mayft be a
fit Instrument for his Glory, or a fit Veflel for his

K k Bounty :

49 § Seafomble Covftderations fot the

Bounty :; A fudden accefs of Greatnefs, or. Wealth,
or Power , or Eminence is apt to make thy Nature
fwell and look big and deny God, Prov. 30.9. there
fore he prepares thee with the fenfe of his hand to
fhe w bow he can , when he pleafeth , handle thee
'with the experience of the benefit of Dependance
upon him , with a condition that may teach thee to
walk frumbly with him 5 otherwife thou wilt not be
able to bear and to manage that condition, he intends
to pufc thee in, with moderation, with his fear, with
an eye unto him and to his Glory. Thus he prepared
D*vid for the Crown , Job for Wealth, the People of
Jfrtcl for Canaan , that they might receive and ufe it
with Thankfulnefi , as from his hasd 5 with Sobriety
and Faithfulnefs , as in his prefence. 7- Howfoever
it is of moft certain and univerfal ufe to take off thy
Love from this World , to prefent it to thee as it iss
to take thee off from letting up Tabernacles and thy
P^eft here, and to carry thy thoughts and thy defires to
thy home and to thy Country , and to make the re
membrance of it frequent and fweet f and that upon
ivhich thou reckoneft , to make thy gaffage through
death eafie and comfortable , when thou (halt conii-
der fuch thoughts as thefe : c I am in a body full of
1 pains and weakneffes and difeafes , fo that I have
c much ado to keep up my Cottage to be comforta-
' ble or ufeful to me, but am bufied every day to un«
"derprop it and repair it, that it fall not , and when

* I have done ray beft, yet Old Age will come , and

* that -will be an irreparable decay, and my anxious
: life will moft furely be attended with a certain death 3
' I live In a World full of labour at the beft to pro-

* vide nectaries for my fupport in a World full of

* troubles, dangers, and calumnies. If my outward
'contentments increafe, yet my cares and my fears,
fincreafe wi:h them : But my condition is not fuch.,

'buc

Cleaning of the Heart And, Life. 499
c but with the Pfalmift I have caufe to fay, Pfal. 73.

c 14. All the day long have I been plagued andchaftned eve-

c ry morning $ and , like Noah's Dove , I can find here
c no reft for the foal of my foot. My walk here is

* like a pilgrimage, and my path is not plain and eafie,

£ but narrow and deep and troublefom 5 on either .
c hand of me I pafs through the fcorns and injuries
c and vexations of the men of this World : who if I
6 want , will not relieve me , and if I have any thing,

* they are ready to tear it from me $ and my way,
1 which of it felf is thus troublefom , is accompanied
€ with Storms , and Stumbling-blocks , and fiery Af-
c faults raifed by the Prince of this World 5 and if I
c take up a lodging by the way , it is neither a plea-
cfingnor a fafe lodging $ my dangers and difficulties
c are greater in my Inn than they are in my Journey.
c To what purpofe go I about to fee up my reft , or
c to build Tabernacles here ? The time I can ftay will

* be but (hort , and my fliort ftay in fuch a World as
c this cannot be pleafing nor comfortable : and this

* is not my home, but I fee it at a diftance, I find it
c as it .were in Landskips, Revet. 21. the Tabernacle
' of God , where he (hall wipe away all tears from
c mine eyes, and there fliall be no more death, neither

* forrow , nor crying, neither (hall there be any more
e pain : and then thefe my light afflictions, which are
' here but for a moment, (hall be rewarded with an
€ eternal weight of Glory. In the confidence and
f ftrength of this expeftation I will hold on my trou-
€ blefom Journey with cliearfulnefs , and look upon
' this World as the place of my pilgrimage , not of

* my reft : and the unpleafingnefs of my pilgrimage

* (hall heighten , if it be poffible, the expectation as
c well as the fruition of my home ; and the more un-
« welcome the World is to me, and I to it , the more
«'(liill my heart undervalue and difefteem it, and fend

K k * ' forth

^oo Se&fonablt Confide rations for the

1 forth my defires the more earneft'ly for my Jour*
' ney's end* teach me to welcome death , and to de*
' fire to be diflblved and to be with Chrift, which is
c beft of all.

3. Sometimes external troubles are in themfelves
an exprefs token of the Love of God , and they carry
with them comfort and delight •, namely ^ when it is
a Perfecution for Rightequfnefs fake : and in thofe
both the Precepts of Chrift and the Pattern of his
Difciples command us up to rejoycing. Mat. 5-. 10,

II, 12. Rejoyce and be exceeding glad. Jam. I. 1,2. Count

It a/lfy. Afts f. 41. Rejoycing that they were accounted
worthy to fttffer foame for his Name. Colofl! I. 24. Who
MTV re Joyce in myfufferings for you , and fill ftp that which is
behind of the afflictions of Chrift in my ficfb,

4. The fourth Confederation is of the Mercy of God:
and therein, i. his Patience and forbearing Mercy
whiles we are in our fins , *• his Clemency and
forgiving Mercy upon our Repentance s 3. his Boun
ty and rewarding Mercy in the whole courfeofour
lives and hopes.

i. The Patience, Longfofftring , and Forbearance of
God from our infancy ,. God leads us as once he dfd
Fphraim, Hof. n. 3. teaching us to go, and taking us
by the arm , but we know it not 5 and bears with the
frowardnefs, and peevifhnefs, and ftubbornefs, and-
wancormefs of our youth :. and when we come to our
riper age he planes us with the choiceft Vine, with
the inihiiftion of his Word and Providence ^ and
now lie doth, as juftly he may , exped: Grapes , and
we bring forth no Grapes , or wild ones , Ifa. y. 2, 4.
and now how juft were it for him to pull up the hedge
of it , and command the Clouds that they rain no
rain upon it 5 or to lay upon it that fad Curfe, Matt*

a i. 15?. Never frttit grow on the mere? But he doth

not thus, but experts a fecond and a third and a fourth

yeaiv

Heart and Life, 50 x

year, Luke 1 3. 8. and ufes all means to mend this un
fruitful and unprofitable Plant $ ufeth line upon line,-
and precept upon precept -, and if his Word , nor the
fecret whifpers of his Grace will not do , Job 33. 14.
he uferh a (harper and louder Meffenger 3 he fpeaks
that he may not ftrike, and if he ftrikes, it is unwil
lingly, LAW. 3. 33. and that he may not deftroy , and
deftroys, nor rejeds not, till his ftrokes prove fruit-
left, If A. i. J. Why jkouldjc lye ftricken any more? till

there be no remedy, ^ Chron. 36. \6. He endures
with long-fuffering , even the Veffels ordained to
wrath, Rom. $. 22. His Spirit did drive with the old
World , Gen. 6. 3. was grieved forty years with
the paflages of a rebellious people, ?f*l. 9?. 10. pref-
fed with our fins as a Cart under fheaves, -Ames 2.13.
and yet no final definition. That admirable Expo-
ftulation of God's merciful Patience, Hof. n. 8. How
fhdtt I give fkcc up , Ephraim ? kow {ball I deliver tker,
Jfrael ? 'kow /hall I make ikee a* ddmak ? koto fka.ll 1 fct
tkee a,$ Zeboim ? mine keart is turned ivitkin me , wj re~
fentings are kindled together , / vplll not execute the farce-
vefs ef mine anger , / mil not return to deftroy Ephraim,

J am God and not man. As if he fhould have {aid , 'Tis:
true thou art Epkraim and Ifrael, a People that I have
known of all the Families of the Earth , Amos 3. z.
a People that I have chofen , and thou art called by
my Name 5 but by how much the nearer thou art
unto me , by fo much the greater is thy Ingratitude.
That , which m another People would be a Sin , is in
thee Rebellion and Apoftafie. Admak and Zebeiw
were a People that knew me not , that never entred
into Covenant with me , they had no light to guide
them but that of Nature, and when they finned , my
wrath broke out in the mod eminent Judgment that
ever was heard of : But thou haft been a Vine of my
own plantingr and watering, and dreffing, and yet

502 Senfonable Confederations for the

thy fruit hath been the fruit of Sodom 3 thou hart made
me to ferve with thy fins, and according to the num-;
her of thy Cities were thy Gods , O Ifrttel : Jer. 1. 1«'

13. Hear 5 O Heavens , and give ear, O Earth , for the-
Lord hathfpoken •-, I have noitriflyed and brought ttp children,
and they have rebelled againft me. I(a. i. 3. And (hotild 1
mt be avenged upon fuch a people at this ? How can I r

How can I not make thee as Adwah, and fet thee as
Zcboim ? If a man , as thou art, (hould but once (hew
but a grain of that ingratitude unto thee, which thou
multiplied towards me days without number, thy Re
venges would be as high as thy Power, and thou
wouldeft juftifie thy fevereft dealings with him 5 nay,
iff thy Lord, that can owe thee nothing but Wrath,
fhould withdraw but any of my own Bleflings from
thee, thou art ready to throw offall, and prefently to
upbraid me with thy unufeful Services: what profit
have I if 1 be clcanfed from wy fins .? Job 35.3- And

how canft thou after all this expert any thing from me,
bqt that my Wrath fhould burn againft thee like fire,
till thou wert confumed , and that I ihould ftir up all
the fury of my Jealoufie towards you? O, but Ephraim,
I am God, and not man, and therefore ye Sons of Ja-
col are not confumed 5 my Mercy and my Patience
are not the narrow qualities or habits of a mortal Man,
but the infinite Attributes of an Infinite God.Though
I can fee nothing in thee, but what deferves my wrath,
I can find that in my felf, that fends out my compafli-
on, a heart turned by returning upon my own Mercy,
and repentings kindled upon the confiderations of my
own Covenant with thy Fathers, kindled by a Sacri
fice, that thou little thinkeft of, even the Sacrifice of
my own Son : I will not therefore execute the fierce-
ncfs of my anger : although it be thy duty to repenr,
Sinner, yet I will repent of my wrath even before thou
repent of thy fin : it may be myjong-fufferings will, as

it

Cleaning of the Heart and Life.

it (hould do , lead thee to repentance, Rom. 2. 4. But
if after all this thou defpifeft the riches of my Goodnefs
and Forbearance and Long-fuffering, know that thou
treafareft up unto thy felf wrath againft the day of
wrath $ and that day will furely find thee : and then
thou wilt find that every days forbearance and pati
ence, that thou haft had and abufed, hath ripened and
improved thy Guilt, and made thy fin out of meafure
iinful, and will add weight and fire to my wrath,wnich
like a Talent of Lead, mall everlaftingly lye upon that
treafureof thy Sin and Guilt.

2. His Pardoning Mercy. Thofe tender and pathetical
Expreflions of God's Mercy in pardoning Sin upon Re
pentance and turning to him, carry more weight than
it is poflible for our Spirits to arife unto. lf*.irii.

Ceme now, and let m red/on together : though your fins were
as fear let, they [hall be as white at [now ^ though they be red
ascrimfon, they /ball be like wool-. I fa. 43. 24,2). Thou
haft made we to ferve with thy fins , thou- hafl wearied me
with thine iniquities : i, even I am he that blotteth out thy
tranfgreffions for mine own fake , and will not remember thy
fins. I (a. 55. 7. Let the wicked for fake his way, and the
unrighteous man. his thoughts, and let him return unto the
Lord , and he will have mercy ft pott him , and to cur God,
for he will abundantly far don ^ for my thoughts are not your
thoughts , neither are your ways my ways 5 for as the Hea
vens are higher than the Earth , fo are my ways higher than
your ways. Jer. 3. 1 2. Go, and proclaim theft words : Re
turn thou back^fliding Ifrael^ and I will not caufe mine an
ger to fall ufonyoU) for I am merciful^ faith the Lord , and
will not keep anger for ever : only acknowledge thine iniquity ^
&C.

FINIS,

A Catalogue of what Books are Printed and
Publifli'd, written by Sir Matthew Hale Kt.
fbmetime Chief Juftice of the JQngs Bench ;
and are to be Sold by Will. Shrwsbery at the
Sign of the Bible in

TH E Primitive Origination of Mankind confidcred and exami
ned according to the Light of Nature. Folio.

Contemplations Moral and Divine, in Two Parts. Oft wo.

An Effay touching the Gravitation or non-Gravitation of Fit '
Bodies. Ofiavo.

Difficile* Nug* : Or, Obfervations touching the Torricelliar
perirnent. Oft&vo.

Obfervations touching the Principles of Natural Motions , efpe
daily touching Rarefadion and Condenfation. Oftavo.

The Life and Death of Pomfonm Atticus, with Obfervations Po*
litical and Moral.

Prefs face his Death: viz.

JL Pleas ol" the Crown , or a Methodical Summary of the principal
Matters relating to that fubjeft. Oftavo.

2. A fhoit Treatife touching Sheriffs Accounts. Oftavt.
$. Several Trads.

1. Three Difcourfes of Religion, vi%.

1. The Ends and Ufes of it, and the Errours of men tr
ing it.

2. The Life of Religion, and ^uperaddicions to it.

3. The Superftruftions upon it, and Animofities about it.

2. A fhort Treatife touching Provifion for the Poor.

3. A Letter to his Children , advifmg them how to behave th
felves in their Speech.

4. A Letter to one of his Sons after his recovery from tfie
Pox. Offaio.